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LIBRARY OF THE THEOLOGICAL SEMINARY 


PRINCETON, N. J. 





PURCHASED BY THE HAMILL MISSIONARY FUND. 





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THE FOREIGN MISSIONS CONVENTION 
AT WASHINGTON 


1925 


cs 





AN OF FAMERS, 
/ ~~ “4 
\/ JUL 2 1929 
| ul icy 
; \ id 

BAL SEAS 


THE FOREIGN MISSIONS“ 
CONVENTION 


AT WASHINGTON 
1925 


ADDRESSES DELIVERED AT - THE 
FOREIGN MISSIONS CONVENTION OF 
THE UNITED STATES AND CANADA 
PEE DIATAOWASEHING LON 2 DEC. 
JANUARY 28 TO FEBRUARY 2, 1925 


EDITED BY 
FENNELL P. TuRNER 
AND 
FRANK KNIGHT SANDERS 


NEW YORK 
FOREIGN MISSIONS CONFERENCE 
OF NORTH AMERICA 


FLEMING H. REVELL COMPANY 
NEW YORK AND CHICAGO 


COPYRIGHT, 1925, BY THE 
FOREIGN MISSIONS CONFERENCE 
OF NORTH AMERICA 


FOREWORD 


The 1925 Foreign Missions Convention of the United States 
and Canada, held at Washington, D. C., January 28 to February 2, 
inclusive, has passed into history. It was the latest and not least 
impressive of a series of noteworthy foreign missionary gatherings 
during the last half century, each registering progress in the diffi- 
cult art of expressing the increasing conviction of Christian men 
and women that in practical service the bonds that unite are 
stronger than the forces that would separate. 

Cooperation in Christian Missions calls for two kinds of as- 
semblies: those which come together to discuss a common program 
and policy and those which are distinctively inspirational. Each is 
equally important. The former affords opportunity for the inter- 
change of opinion and for the adoption of measures essential to the 
formulation of plans to enlist the energies of great constituencies. 
The latter contributes to an increase in intelligent loyalty to the 
cause of missions through the inspirational messages of experi- 
enced and recognized leaders. The former must necessarily be 
limited in size; the latter permits bringing together great numbers. 

Of the former class are the regular annual sessions of the 
Foreign Missions Conference of North America, the agency 
through which the foreign Boards of Canada and of the United 
States act together in dealing with the current problems of foreign 
missions. ‘These annual sessions, which are attended by officially 
appointed delegates, afford a distinctive example of the way in 
which earnest men and women of markedly different opinions and 
views on many details of church and missionary administration may 
reveal a true unity of spirit and purpose to act together in devel- 
oping a common constructive program. The Conference reviews, 
year by year, the progress of missions as furthered by our North 
American churches and carefully considers plans for normal en- 
largement. The value of these annual gatherings in promoting 
cooperation and a world-wide approach to the problems of the mis- 
sionary enterprise of today cannot well be overstated. This value 
is increased by the fact that similar organizations, also holding an- 
nual gatherings and representing the Protestant churches of vast 
areas, are found in other parts of the world, both in Europe and 
in the Orient. These are the Conference of Missionary Societies 
of Great Britain and Ireland, the Deutscher Evangelischer Mis- 
sionsbund in Germany, Societe des Missions Evangeliques de 
Paris, the Norwegian, Danish and Swedish Councils, the National 
Christian Council of India, Burma and Ceylon, and the National 
Christian Councils of China and of Japan. Binding all these and 
other national missionary organizations into a truly representative 


v 


FOREWORD 


t 

fellowship is the International Missionary Council. The stated 
meetings of the International Missionary Council and of its standing 
committee afford the opportunity for discussion of missionary prob- 
lems by representatives of different nations. In size these meet- 
ings are small enough to provide for thorough discussions. These 
discussions are carried on by men and women whose knowledge of 
the missionary work and whose administrative responsibilities give 
weight to the conclusions reached. 

To the other type of assemblies, represented in the past by 
various missionary gatherings, such as the memorable one of 1900 
in New York City, preceded by others at intervals as far back as 
1854, belongs the recent Convention at Washington. While this 
gathering made provision in its program on three afternoons for 
discussions in simultaneous conferences upon a wide variety of 
themes, its purpose was inspirational, as indicated by the following 
statement, printed in the first announcement issued by the Com- 
mittee of Arrangements: 

“The primary purpose of the Convention is for the informa- 
tion and the inspiration of the churches of Canada and the United 
States. It will be an educational, not a deliberative or legislative, 
assembly. It will not deal with questions and problems of adminis- 
tration on the mission field. Its messages will be designed to en- 
large the interest and deepen the conviction of the Christian people 
at the home base as to their foreign mission responsibilities and 
obligations.” 

Testimonies concerning the wide range and impressiveness of 
the Convention program are emphatic and many. From first to last 
a singularly deep conviction seemed to dominate the vast assembly, 
representing the churches of North America, as it faced an out- 
look over the world and into the problems of missions, hitherto un- 
equalled in completeness, range and power. 

Whatever success may have attended the Convention was due 
to both the careful preparation and to the devout spirit of prayer 
that dominated the committees which worked in its behalf and the 
mission Boards which were behind it. For two years it had been 
under consideration. On January 11, 1923, the Foreign Missions 
Conference took action requesting the International Missionary 
Council to consider the advisability of holding a world missionary 
conference within the next two or three years. Another resolution 
was adopted directing its standing committee (the Committee of 
Reference and Counsel) to consider the advisability of holding 
an international conference for North America, if the way did 
not seem clear for a World Conference. In July of that same year 
the International Missionary Council concluded that the time had 
not arrived for another great world missionary gathering like that 
of Edinburgh in 1910. The Foreign Missions Conference of North 
America, at its annual session in January, 1924, expressed its def- 


vi 


FOREWORD 


inite approval of the proposal to hold in North America an inter- 
national convention in 1925. It authorized the Committee of Re- 
ference and Counsel to organize a Committee of Arrangements to 
be responsible for the development of the plan and program; it 
voted that the Convention should be a delegated body, representing 
the churches through the mission Boards; and it approved the sug- 
gestion that measures be taken to give the program a “strong inter- 
national outlook and message.” 

At the meeting of the Committee of Reference and Counsel, 
February 20, 1924, the following Committee of Arrangements was 
appointed: Rev. James L. Barton, D.D., LL.D.; Miss Helen B. 
Calder; Rev. William I. Chamberlain, Ph.D., D.D.; Rev. Stephen 
J. Corey, LL.D.; Rev. George Drach, D.D.; Rev. James Endicott, 
D.D.; Miss Mabelle Rae McVeigh; Mrs. Thomas Nicholson; Rev. 
Frank Mason North, D.D., LL.D.; Rev. Eugene H. Rawlings, 
D.D.; Rev. Joseph C. Robbins, D.D.; Mrs. Charles K. Roys; Rev. 
William P. Schell, D.D.; Rev. Egbert W. Smith, D.D.; Mrs. Hume 
R. Steele; John W. Wood, D.C.L. 

The Committee organized as follows: Dr. Barton, chairman; 
Dr. Robbins, vice-chairman; Mr. Alfred E. Marling, treasurer; and 
Mr. Fennell P. Turner, secretary. On this Committee rested the 
responsibility for the Convention. During the period from 
February, 1924 to January, 1925, it held eleven regular meetings in 
addition to many sub-committee meetings. On special occasions it 
invited into the deliberations of the Committee leaders in educa- 
tional and mission work who were not officially related either to the 
Committee of Arrangements or to missionary administration. 

There were held also special consultations with leaders and 
experts, going patiently over every aspect of the varied program. 
Not only were secretaries of the mission Boards thus consulted, but 
leaders in other activities—especially men and women who have 
recently visited and studied first hand the work of missions in the 
field. No pains were spared in order that the meetings at Washing- 
ton should adequately express the purposes of the Foreign Mis- 
sions Conference. The outcome of all these labors was the Conven- 
tion program, covering over three hundred separate appointments 
which were, almost without exception, carried out as planned (See 
pages 411-427). 

Much of the credit is due to the exceedingly efficient service 
of the organization which was formed for the handling of the Con- 
vention at Washington. The personnel of this organization will be 
found on page 430. 

The statistics of the Convention, as presented by the registrar, 
Mr. Leslie B. Moss, were as follows: Eighty-five mission organiza- 
tions and eleven missionary training schools were represented in 
the gathering, making ninety-six bodies in all, with 3,419 registered 
delegates. In addition, 1,150 tickets were taken by the Washing- 


vii 


FOREWORD 


ton churches and used by different people, so that probably over 
eight thousand Washington people attended one or more sessions 
of the Convention. 

The presence of important delegates of the historic churches 
of Europe and of the rising churches of Asia and South America, 
representatives of different countries and national organizations, 
was a notable feature of the Convention, as their participation 
contributed a very helpful element to the program of the main 
sessions as of the simultaneous conferences. Formal welcome was 
given to these foreign representatives at one of the sessions of the 
Convention. 

In the minds of those who were permitted to share in this 
Convention there is a profound sense of gratitude to God that it 
reached such heights of understanding and devotion. It stood upon 
a high plane of international and interracial thinking; it faced un- 
flinchingly the problem of reaching the men and women everywhere 
with the saving gospel; it embodied in itself the spirit of coopera- 
tion, without which the world can never know that the Son of God 
has been sent for its redemption; it experienced blessed hours of 
devotional and spiritual fellowship. At every session declarations 
of loyalty to Jesus Christ were put forth and repeated; and 
throughout, as the Convention sang and prayed and sought the 
way together, there was engendered a spirit of mutual confidence 
and a common purpose to keep the unity of the spirit in the bonds 
of eternal love, while all renewed their consecration to Him whose 
we are and whom we serve. 


FENNELL P. TURNER, Secretary. 


Vili 


CONTENTS 


FoREWoRD 


eeerereeowr ee eewert tse eee er ete eee ee eee este eee esses ee eneeeeeeeeeeseeae 


aE IPENING®? ADDRESS Sone eet ool ee ace vou otia't Fork. Sein nte's Hath eke 
The Reverend James L. Barton, D.D., LL.D. 


PRESS Aire ee aera ake he cht ot eh eet aN 95s sa'e ¢ pie. Sarees eane aed a 
President Calvin Coolidge. 


ee SRE RU PORTTHI NV HOLES VWORLD: das casi vaet sinc beeen ef caine 
The Compelling Character of this Message. Bishop Edwin D. 
DIGIOR SUL o aay Cee ese RN Pee re er Se hte esa oes 

The Continuous Promise of Our Lord. Miss Jean Kenyon 
MACKetIete iene Mn wee Ee Cow ke Part oa tw «url uietele RPh He Te ke 


(UHEL LREGENT c\VOGLDY DITUATIONT | vias siulacroe hbase Tae bae CORO s.: 
The Situation inthe Far East. Bishop Herbert Welch, D.D., LL.D. 
The New Peacoat of Turkey. The Reverend Fred F. Good- 

Bere LE PD pe tee ce a eae Be ott a Melee ius es RA de hee eam Oe 
The Situation at Home. Bishop Charles H. Brent, D.D....... 


Curist: THE SOLUTION OF THE PROBLEMS OF THE WORLD........... 
His Message to the Individual. The Reverend John B. McLaurin 
His Message to Society. Miss Mabel K. Howell............... 
His Message to Nations and Races. Mr. Joseph H. Oldham, M.A. 
The Aim and Motive of Foreign Missions. The Reverend E. 

STD CTIA eS aVECR AY BM © sehen oe Be ohn Ae es aR I ae Mee LP AN 
Intercession: The Transforming Power of Christ. President W. 
Dinar iascomiackenrigns Lilo doch wen are Chto ae Geldalr ab tees 


HEP ROAM ATION OF THE: (s0SPRI Uc se oe dace Ke elt sain oo ea ela ees 
The Gospel in a Great Oriental City. The Reverend William 


Pac Ifige sh SpE Pence eta Se RK! er gta ti Pu Te skca's tales etalt 
Winning a Province. The Reverend Watts O. Pye............ 
The Evangelistic Methods in Honan. The Reverend Jonathan 

CrOmOr three Se tee che see ete Os bce cued oh abs oa Res, 
Movements toward Christ in India. Professor John Jesudson 

CCORTELIIIS Hie co Loe TT eT a rs a CA ads ROE 
Evangelism in the Native Church. Bishop Brenton Thoburn 

EET LP ats SES se oS Ap Bye Sa BASE SS orl Wea rere OE RY ge 

ater tsnSspely ainond eo ritmtve 2b CODICES 74 pair cy Saas oa ok Nace tae acue 

The Reverend Henry C. McDowell....................... 

BHGPREVET SOU Uah ess hehe LUTDUrts yes ce pee tee ne eto ealeeelee 


CHRISTIAN EpUCATION IN THE MISSION FIELD..............--ecce0: 
The Significance of Christian Education in the Evangelizing 


Process. President James M. Henry, D.D............... 
The School as an Agency in the Building of Character. Miss Ida 
Bele OWRD N eee een tat oe oes cine Gil tie Patients 


Christian Education and Christian Leadership. Dean J. D. MacRae 
Christian Education and Christian Womanhood. Dean Helen K. 


PATS ere viene RG Sn ethane oie st Vile as od aso sisi Cae URE R 
Union and Cooperation in Education in India. The Reverend 
Pee RA nC Meee eee a lanes ook wae th bee epee 
Christian Education in Relation to Government Developments. 
BIPAe sete Lis POAT VT etna cn gine ide's datineccds ape ava 


The Period of Intercession: The Reverend Robert Forgan, D.D. 
ix 


PAGE 


CONTENTS 


CurRIst REVEALED THROUGH Deeps oF Mercy AND LovE............. 
Medicals\ Missions? Ty Dwieht.Sidane MUN ae eae. fate ane 
Women and Children in Industry in the Far East. Miss Mar- 

Pavel. Le WO ULE i sie iaieieeeaelees ok fe oo Rie crete inl cated a ERE on ea 
Sixteen Years’ Campaigning for Christ in Japan. The Rev- 
erend: ‘Toyohiko +} Karawa (2c. isortsceleee Ge arate eteetr he outa eine 
Should Missions Carry on Social Work? The Reverend Alden 
ES Clark Vag ee Pa Usa ale Soe Oe On tee tie Was Moe eacialna ee mene mar 
The Contribution of Christianity to the Womanhood of the 
Orient. President Mary E. Woolley, Litt. D., LL.D......... 
The Power of Christ Revealed in Personal Life. Professor 
Rutuss Vi Jones cali. el ete retary ac ste Omen et oer esr 


DHE GAURCH XEN THE? WEISSION SHIELD pc eat Laven. Shy ceiec a amet ten 
The Church in Latin America. The Reverend J. H. McLean, DD... 
The Church in India. The Reverend Bhaskar Pandurang Hivale 
The Church in the Far East. Bishop Henry St. George Tucker, D.D. 
The Imprisoned Splendor of the Orient. The Reverend Harris 


Ee Viarlke! CD Di ae aad Us ta semen ai the SOOT cee Ue erates 

THE Forercn MisstonARy MOovEMENT IN RELATION TO PEACE AND 
GOODWILL =A. MONG HINATIONS yl seals suiere tae Male oR ea oleae 

“Of One Blood.’ Bishop Michael Bolton Furse, D.D......... 
Education for Peace and Goodwill. Mrs. Thomas Nicholson... 
The Will for Peace. Professor William I. Hull, Ph.D......... 
The Christian Spirit in International Relations. The Honorable 
Newton Wi howell eee cicada ea el Rea ane eee 

The Period of Intercession: John Wilson Wood, D.C.L......... 
THE CONVENTION? SERMON 2 cols ce aiptoatatte oie ne nee aitene tee aera 
The Unsearchable Riches of Christ. The Reverend Canon H. J. 
Cody i Dab A Dee ees ie rads A ie al Lane 


INTERCESSION: 


Spiritual Qualifications for Missionary Service at Home and 
Abroad? Mr. Robert. Pa W thderwen Soe iio ae eee a oe 


New. Forcrs |); RELEASEDs BY \GOOPERATION .), Ui uo vuateete sk ees ease bn 
John R. Mott, LL.D., Chairman, International Missionary Council. 


Tue PLAce oF ForetIGN MIssioNs IN THE CHURCH AT HoMEe........ 
Why Foreign Missions? Rev. Arthur J. Brown, D.D., LL.D... 
The Adequate Foreign Mission Program of a Denomination. 

The Reverend Ralph E. Diffendorfer, D.D................ 
The Adequate Foreign Missionary Program in a Congregation. 
The? RevetendsS2W.. Herman: «iia oer eee ga cats 
The Layman’s Responsibility for the Foreign Missionary Move- 
ments! Mir Robert; A; Doant 09. ae acter ocisla bee Mateeerens 
The Responsibility of Woman in the Foreign Missionary Move- 
ment, . Mrs*Charles "Kirkland! hovetsse ss id te emer huge 
The Pastor’s Responsibility for the Foreign Missionary Move- 
ment; The, Reverend High T. Kerr: D.Don svivasieas 
North America Christians and World Missions. The Reverend 
William! }P2\ Schell sD: Dicocry 6! enaauian eas 5 acca nee eeeramie ad 
The Appeal of Foreign Missions to the Individual Christian. 
The Reyerend’ James ‘Endicott, DoDoan se. co aerwels pee oe 
Intercession: President J. Ross Stevenson, D.D. ............:> 


x 


PAGE 


123-147 
123 


128 
134 
138 
141 
144 


148-170 
148 
152 
156 


162 


171-193 
171 
176 
180 


184 
190 


194-208 
194 


203 


209-222 


223-272 
223 


227 
233 
237 
245 
252 
pA 


262 
268 


CONTENTS 


THE EpUCATION OF A CONGREGATION IN MISSIONS............ee000 
What One Congregation Did in Missionary Education. Pro- 
FESSOP TON ALO MA TOUET dots he oe eee ies wee Sues slut eae SY 

The Objectives of the Missionary Education of a Congregation. 
PEOCSSOLy Crave e Mater ee toss eed, cles ci Na, cae sake 

The Place of Missions in the Church School. The Reverend 
BLELDELH Wer tsAtea tee ores Cae bor Teen oe vomte sien 

The Home as an Agency for Missionary Education. Mrs. E. 

pin Cronk eae tee etna ae cost Oy Le Ae Fees MALE CN an 


REASONS FOR BECOMING FOREIGN MISSIONARIES........s-cccecccceees 
Testimonies of Student Volunteers. 

DiTee Ev ater LeNlte a. eis ae ele ead Oe be Oe eee 

Mises Lvridasiceties Goodsell oie ecru nee urea ein he nee ake 

WV AITOE PLUG soeN aaa cl alee ae CR at ONC RE RS Gd coat 


ASPECTS OF THE MOHAMMEDAN PROBLEM........ccccecceccecceceess 
Intellectual Movements among Moslems. Dean Robert S. 
DiGtteie an eels L hao) oneness RG Ave oases ee 
Moslem Aggression in Africa. Professor Dr. Julius Richter... 
God’s Love for the Mohammedans. The Reverend Samuel M. 

BZ WOCMer el). Ls be AG dy sree eae shaighe Statice ah oe he Ris ans AES 


PROGRESS (OF JMISSIONS ING THE: DUTCH LNDIES« s.\.ocvtir ts aide ae cee 
A Brief Survey of Dutch Missions. Baron van Boetzelaer 
MAT EL TI MELatilapecee 0 os with erase tas he ewok rca ak ae ens 

The Revival in Nias. The Reverend A. Bettin............... 


BOMEC ISA TINY} MERICAN ROBE RMS <2 0 Ast cocks ies c cpaciewe tie cise vlad ~ 
Special Fields of Service in which Latin-Americans Need and 
Welcome the Help of the Christian Forces of other Coun- 

Trea NLT Peat ones tO tice MILLS Wie ruth Neil ae RCL 6 
Recent Outstanding Social Developments in Latin America and 
their Significance and Appeal. The Reverend J. H. 

WC Pea is ars tets ae ofr eee LA 6 site andes tos se Mis Gee lnc ees 

The Indians in Latin America: The Appeal They Make and the 
Obligation We Face. The Reverend H. C. Tucker, D.D.... 


LCPIRISTEANS WGITERATURE IN; THE) MISSION ID TEED 2 coc ose nies vib ele oo wie 
Cooperation in the Development of Christian Literature. Dr. A. 

PSV ATUIS IITs 1c aR aE eat ie ctl aia by unmitats Ue eS id. bdatis 
Training and Development of Good Writers. The Reverend 

Per aitibe creek TASS pees eee Witig catia NDEs Ginn Siese tuatdls Lica @ 

The Work of the Literature Committee of the National Chris- 
tian Council of India. The Reverend John Aberly........ 

THE BIBLEVIN SCHR MISSION SFRIREDIT. Coes cs todo dete eee alicnoub we 
Its Place and Power. The Reverend Robert Forgan, D.D...... 
The Bible and Women. Mrs. Henry W. Peabody............. 
Circulation of the Scriptures in the Near East. The Reverend 
PRET NUT es Rall oles eer atere nets c cntin MUTANS eitirld so hale see me 


The Bible in Latin America. The Reverend H. C. Tucker, D.D. 
The Problems of Bible Translation. Professor Oswald T. 


sie TORSTEN PSE YS ORT So A Sher, Sy Ua annals A Pian, gc, wean 
Translating in the Miskito Language of Central America. The 
Reverend: Georeeminrceresthre.s. sat, od akc peticn mele sees 
Translating in Portuguese East Africa. The Reverend E. H. 
ICHAT OTe ne fe er et Ree ane Re deme Pena. 8 
The Translation of the Malay Bible. Professor W. G. Shella- 
Ryser d se TD. Pore ie etary hci oe eee eae ita Nin mek W dit alk ges Din Sim lone Kia th shevs 
William Tyndale. The Reverend W. B. Cooper, M.D., D.D...... 


X1 


PAGE 
273-283 


281 


284-289 
284 


285 
287 


290-305 


290 
295 


299 


306-311 


306 
309 


312-323 


312 


316 
320 


324-331 
324 
327 
330 


332-360 
332 
336 


341 
345 


347 
351 
Bo 


cLY | 
359 


CONTENTS 


PAGE 
RELIGIOUS EDUCATION IN THE MISSION FIELD.............000cceeees 361-365 
(Notes of a Conference). 
Mr: ‘Joseph: HivOldhann eMiAs fae nw aes Se aupnap Reeprey es a 361 
Dre Wi Gand ee eons Bae eA Cae tar oa OME Ce a 362 
Mer Wi Fae Eee aes VS acon aes shat aie ere eB Ca 363 
Dri Martin } Sehtitike ayo oie tee eater ke eva Ue mecam ee Re enue 364 
Professor. “Lewis: Hodouss tpi te he ete oe as Betas Sense ra 364 
The Reverend (Ray ACg Browitis ies wakes elonb neato ar Oe eee 365 
Pastor Daniel Gatiyer uae ui eee a tieen tees cea etn itis eer cat 365 
The Reverend Frank Mason North, D.D...................45.. 365 
The; Reveretid “Eric: Ms Northiee Pisce. wa see a ee ee elec 365 
AGRICULTURAL AND’ INDUSTRIAL ’ MISSIONS Fides veda os es Bacteria 366-374 
(Notes of a Conference). 
Dr, Thomas J esseag ONS Yo sinc cat ee ean Une ee teen oa eee 366 
Mra Was Fy Meee soins acc fc Satasatctay tee ered, cud oe aha ee eer Mae 369 
Meru We Herniry* Grant: w. coo oy neti stir sis malts Wire ns Saree ee ee 370 
The Reverend. homas 7s. Donohtteiw a vines tea gee ee ee eth 371 
Mer. Letoystockman oss wines ska aes ae seinen einge oii eine ase 
Dr? Willtam ASS Taylot i: Ue st cae ae he eee arene ee ea 372 
Dr. Homer Leroy Shantza Co eae Wane a. ee ein ta 373 
STEWARDSHIP “AND, FOREIGN; MISSIONS) su c5 sean aa oe a aeidaees a eee 375-380 
(Notes of a Conference) 
Mr: ? Elarry. Sih Myereat ace oe oe eae oe Ai a ea 375 
The Reverend} Haro Bruen ee ee eee cae 376 
The «Reverend ) David! MtConationy co.uk wet ba ne es 377 
Dr Wits Denison 2.26 ere atc sh on ee ee eee aan eee 3 378 
The Reverend Mi Es Melvin, "Diba sire ww. enna tee eee 379 
GREETINGS 10) THES CONVENTION 3a none fate te ney Mean ate ato es ouea 381-394 
Messages by Cable from Japan; from China; from India; from 
the Near East. Read by the Reverend Frank Mason 
North, D.D., Chairman, Foreign Missions Conference of 
North’ Americaige Giataive ean cae tuccee ree aces caine ea 381 
Greetings from the Paris Evangelical Missionary Society. Pre- 
sented by Associate Director Daniel Couve .............. 382 
Greetings from the Swedish Missionary Council. Presented by 
Secretary. Jakob, Ev Lundahl: 252, vias op ake suk ce eae te 384 
Greetings from the German Evangelical Missionary Union. 
Presented by Missionsinspektor M. Schlunk ............ 385 
Greetings from the Committee of Advice, The Netherlands. 
Presented by Baron van Boetzelaer van Dubbeldam..... 387 


Greetings from the Archbishop of Canterbury. Presented by 

the Right Reverend Michael Bolton Furse, D.D., Bishop of 

the /Diocese Of) St. cA bans ca aon cee ae eee eee 388 
Greetings from the Conference of Missionary Societies in Great 

Britain and Ireland. Presented by the Reverend Robert 

Forgan, 419. Ds Ooi kva ateeti eae ne are etw aie a ere aan eeenaae need 389 
The Response on Behalf of the Foreign Missions Conference 

of North America. The Reverend William I. Chamber- 


lain, Ph.D., Chairman, Committee of Reference and Counsel 391 
THE CALL oF Our UNFINISHED MISSIONARY TASK........-0-00 eee 395 

Dr. Robert E. Speer. 
STATISTICS 2 boc wk u ciohn whine ara we ch etk Eee ae ale ne eee 410 
PROGRAM? 55'S Coa ORE ees toate eee an vane eens, mune a 411 
OFFICIADS. jh. sect iande Po a ale eee Le RAO Le eee 428 
“WHo's WWHO" fi Saiki dcccc wh et eied tea palace Gein iil tae ee 431 
TNDEX! 24 och gee ce aee vals sorties bine Sige | ce aad Ao ae eee ee 44] 


THE OPENING ADDRESS 


THE REVEREND JAMES L. BARTON, D.D., LL.D., BOSTON, MASS. 


Chairman of the Committee of Arrangements 


This Convention is both interdenominational and international. 
It is held under the auspices of the Foreign Missions Conference of 
North America, as representing the foreign mission Boards and 
sending Societies of Canada and of the United States, and it re- 
joices in the participation of similar Societies in England, and on 
the continent of Europe. In times past the reproach has been 
levelled against Christendom, with some justification, that in the 
Church of Jesus Christ there have been many and bitter divisions 
and controversies through which the body of our blessed Lord 
has been dismembered and its physical and spiritual resources 
wasted. It is therefore a significant fact that in the realm of foreign 
missions the Church of Christ with exalted idealism has entered 
upon practical measures of fraternal cooperation such as have 
never been experienced in any other field of Christian activity. 
When the Protestant churches of various denominations entered 
upon the seemingly impossible task of imparting to the hundreds 
of millions of the non-Christian world a saving knowledge of the 
gospel of Jesus Christ, they were so overcome by an overwhelming 
sense of inadequacy and responsibility that they began to submerge 
sectarian differences and to unite alike upon the eternal verities of 
their common faith and upon a common program of activity. 

For thirty-two consecutive years the foreign mission Boards 
of North America have assembled by official delegates at their 
annual conference to consider and put into operation methods of 
practical cooperation in all forms of missionary endeavor in the 
foreign mission fields. Some one hundred Boards, Societies and 
organizations are now united in the Foreign Missions Conference 
of North America, which, through its standing committee, the 
Committee of Reference and Counsel, acts in an increasing num- 
ber of categories in the interest of all. This Committee, through 
its seventeen organized sub-committees, puts into practical opera- 
tion the decisions of the Conferences. As a result of such cooper- 
ative measures, vast improvements have been made in the scientific 
handling of missionary operations on the field, and in the bettering 
of conditions of missionary service, and important union enter- 
prises have been developed and are maintained. Significant prog- 
ress has been made in the unification of missionary interests both 
at home and abroad, so that every type of ability or form of re- 
source is becoming available for practical use in the steady ad- 
vancement of the Kingdom of God in mission lands. The Boards 
participating in the Foreign Missions Conference and in this Con- 


1 


2 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


vention receive annually from their respective constituencies and 
disburse in the support of their work more than forty millions of 
dollars. They sustain and direct in the foreign field over eighteen 
thousand American missionaries. 

There are assembled at this great Convention the delegates 
from nearly one hundred missionary organizations in North Amer- 
ica, including with a few exceptions, all the Protestant ecclesi- 
astical bodies on the American continent. These organizations 
are represented by their executive officers, by the members of 
their missionary Boards and by their sustaining constituencies. 

There are organizations similar to our Foreign Missions Con- 
ference, in Great Britain, on the Continent of Europe, in Aus- 
tralasia, in South Africa, and on the great mission areas. These 
organizations, representing in the same comprehensive way the 
churches of each nation and area, demonstrate in a fresh and con- 
vincing way the welding power of a mighty task undertaken under 
the imperative of a divine command. They have not only united 
in order to carry forward with efficiency the missionary enterprise 
in their own districts, but they have all united in the creation and 
support of an International Missionary Council which represents 
the Protestant foreign missionary interests of the whole world. 

This Convention does not represent a novel idea. It is the 
immediate successor of the historic Edinburgh Missionary Con- 
ference of 1910, which in turn follows the Ecumenical Missionary 
Conference held in New York City in 1900. But that conference 
was antedated by others—by one in London in 1888, preceded by 
a similar one in Mildmay Park, London, in 1878, which was pre- 
ceded by one in Liverpool in 1860, antedated by two in 1854, one 
meeting in New York and one in London as conferences in the 
interests of the great foreign missionary enterprise shared in by 
representatives of many Christian communions. Thus for no less 
than seventy years the different denominations most deeply inter- 
ested in the foreign missionary work of the church have been 
putting the differences which separated them into the background 
and have been emphasizing those fundamental elements of Chris- 
tian belief and practice on which they were willing to unite for 
the achievement of their great common task. 

The times are propitious for the assembling of this great body 
to consider together the application of the principles laid down 
by Jesus Christ to meet world conditions. Economic, social, po- 
litical, national, international and.religious revolutions have swept 
over the world since the conference at Edinburgh. “The whole 
creation groaneth and travaileth in pain together.” Many pan- 
aceas are being offered for healing the world’s sorrows and allevi- 
ating its pains. Many of these have their proper place in any 
scheme of progress. But we are here assembled under the over- 
whelming conviction that not by education or culture or civiliza- 


THE OPENING ADDRESS 3 


tion or treaties or disarmament, however helpful these may be, 
can the world be redeemed. The only way is by implanting in the 
hearts of men and in the hearts of nations the seeds of the king- 
dom of our Lord Jesus Christ. There must be created in the souls 
of men of every nation and kindred, and translated into their life, 
the will for self-surrender, for peace, for personal sacrifice, for 
unhesitating loyalty to Jesus Christ. There must be an under- 
standing recognition that God “hath made of one blood all nations 
of men.” Only by the practical application of, what Jesus Christ 
calls “my gospel” to this sin-sick and passion-torn world can the 
world be saved. 

In devout reliance upon the God of missions and believing 
that we serve under his divine commission, we are assembled in 
this Convention to submit ourselves and the causes we represent 
to that unerring guidance that shall lead us into all truth. 


ADDRESS 


PRESIDENT CALVIN COOLIDGE 


It is a pleasure to receive and welcome here the members of 
this international conference in the interest of Christian missionary 
work throughout the world. One of the most Christian things I 
have observed about organized Christianity is the missionary spirit 
which pervades it. It was this spirit which from the beginning 
gave to the gospel of Christ its power over the hearts of men. For 
it is of the essence of Christian ethics and spirituality that those 
who have once felt their full inspiration are thereafter enlisted in 
carrying these blessings to all who need them. 

Whoever will study that wonderful story of the spread of 
Christianity throughout the Roman world in the early centuries 
of our era, must get from it a deep conviction of the service which 
was rendered. In a time when old pagan systems were breaking 
down, when civilization was falling into decadence and unspeak- 
able corruption, the Christian faith came with its new and better 
conception of life. It revealed a real justice and a real mercy. It 
brought promise of immortality, a vision of man as the possessor 
of a soul that should not perish. To a world in which the vast 
majority were born to lives of hopelessness and misery, it brought 
realization of a new destiny. The basis of this new concept was 
brotherhood. Its essence was an unselfishness which, flowering 
into the wonderful missionary movement of those early centuries, 
sought to carry the new dispensation to all mankind. 

Those early Christians, living so near to the time of the apos- 
tolic mission, were animated by a zeal and a simple faith which, 
if they could be revived in all their early power, would bring to 
our world a great blessing. We have come upon a time which 
men often compare to the later generations of Roman history. 
Just as, in that older time, there was need for the spirit of Chris- 
tianity in the world, so now there is need for a revival of faith, for 
a dedication to the works which that revived faith would show to 
us as the need of the race, and for a renewal of the spirit of 
brotherhood at all times and in all places. 

The Christian nations have become, in an intensely practical 
as well as a highly spiritual sense, charged with a great trust for 
civilization. Whatever misgivings we may sometimes feel about 
their administration of the trust, we cannot doubt, as we survey 
the world, that it has been imposed upon them. They are the 
custodians of a faith which, despite momentary lapses and some 
perversions, has on the whole been a continuing inspiration to 
human betterment. Wherever it has gone, there the light of a bet- 
ter understanding has shone; there the works of charity, of benev- 


4 


ADDRESS 5 


olence, of mutual helpfulness, have prospered. Intolerance has 
been lessened. Education has been summoned as an ally in the 
struggle against ignorance and bigotry. Science in a thousand 
realms, the mechanic arts in all their varied departments, have 
been laid under contribution to improve the estate of men. 

For Christianity, let it be impressed, is a highly practical, as 
well as a profoundly spiritual, mode of life. It loses nothing of its 
spiritual quality because of its practical helpfulness; but it touches 
all its practical workings with the spirit and purpose of lofty as- 
piration. Our confidence in it is justified by our knowledge of its 
accomplishments. Wherever it has been carried and made a force 
in the affairs of men, it has wrought for their good. But we must 
recognize also that it has added greatly to the complexity of 
human life and problems. Its encouragement to education, to 
knowledge, to scientific advancement, has created new forces in 
the world. The spirit of our organized, industrialized, machine- 
made and inter-related world has touched men wherever they live, 
and profoundly affected their modes of life and thought. It has 
aroused in them new yearnings and new aspirations. It has truly 
converted this planet into a brotherhood of races and nationalities, 
interdependent in a thousand ways, tending more and more to 
develop a common culture, a common thought and purpose toward 
the great business of living. The problems which in this new 
order of life present themselves, will not be solved except through 
a greater and constantly greater projection of the spirit of neigh- 
borship and cooperation, which is the true basis of the Christian 
code. As Christian nations have assumed the responsibility for 
bringing this new and higher civilization in touch with all peoples, 
so they must recognize their responsibility to press on and on in 
their task of enlightenment, education, spiritualization, Christian- 
izing. There can be no hesitancy, no cessation of effort. Not only 
must they go forward with this great task, but they must be sure 
that they go with the right purposes. They must carry help and 
real service. 

Let us look this part of our problem fairly in the face, and 
see if we can find what is demanded. Not everything that the 
men of Christian countries have carried to the other peoples of 
the world, has been good and helpful to those who have received 
it. Our civilization is yet far from perfect. Its aims are liable 
to much distortion, when it comes in contact with peoples not yet 
‘equipped through generations of race experience to absorb, to 
understand, to appreciate it. One of the greatest things that a 
missionary movement could do for the less favored communities, 
would be to assure that all who go out from the Christian to the 
non-Christian communities, should carry with them the spirit, the 
aims, the purposes, of true Christianity. We know that they have 


6 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


not always done this. We know that the missionary movements 
have repeatedly been hampered, and at times frustrated, because 
some calling themselves Christians, and assuming to represent 
Christian civilization, have been actuated by un-Christian motives. 
Those who have been willing to carry the vices of our civilization 
among the weaker peoples and into the darker places, have often 
been more successful than those who have sought to implant the 
virtues. 


The Christian churches and governments have no greater re- 
sponsibility than to make sure that the best, and not the worst, of 
which Christian society is capable, shall be given to the other 
peoples. To accomplish this is the dominating purpose of a true 
missionary movement. It is one of the most important, most 
absolutely necessary movements in the world today. We shall 
ourselves be the gainers, both spiritually and materially, by our 
efforts in behalf of those whom we shall thus help. The early 
Christians fairly burned with missionary zeal. Our missionary 
efforts will be the more effective, just in proportion as we shall 
render them in the same spirit of brotherhood and charity which 
marked the earliest Christian efforts. 


Such a service as you aspire to do for mankind, can be ren- 
dered only under the inspiration of a broad and genuine liberalism. 
It must rest on toleration. It must realize the spirit of brother- 
hood. And the foundation of all missionary effort abroad must 
be toleration and brotherhood at home. The most effective mis- 
sionary work will be that which seeks to impress itself rather 
through example in living rightly than through the teaching of 
precept and creed. The works of charity and benevolence, of edu- 
cation and enlightenment, will best lay the foundation upon which 
to rear the permanent structure of a spiritual life. Our liberalism 
needs to be generous enough to recognize that missionary effort 
will often build better on foundations already laid, than by attempt- 
ing to substitute a complete new structure of morality, of life, and 
of ethics. Indeed, those who shall go out from among us, carrying 
the missionary message into the twilight places of the world, will 
there find much that is worthy to be brought back to enrich our 
ideals and improve our life. They will learn many lessons of 
industry, of humility, of reverence for parents, of respect for con- 
stituted authority, which may quite conceivably become adorn- 
ments to our own social fabric. If those who bear our message 
abroad shall realize and accept the lessons that may be learned 
from the humbler and simpler peoples, they will be the more suc- 
cessful in planting the spiritual truths of Christianity. Beyond 
that, they will be able to bring back much that will serve us well. 
We have not all the wisdom that has been diffused among the sons 
of men. But we have been greatly favored and have much where- 


ADDRESS 7 


with to aid those less richly endowed. A becoming modesty, a 
discriminating sense of our real opportunities and responsibilities, 
are altogether to be desired as helps in the great work we wish to 
do. The missionary effort of the nation cannot rise higher than 
its source. If we expect it to be successful in this field, we must 
provide the correct influences for it at home. 


THE GOSPEL FOR THE WHOLE WORLD 


THE COMPELLING CHARACTER OF THIS MESSAGE 
BISHOP EDWIN D. MOUZON, D.D., NASHVILLE, TENNESSEE 


The great missionary enterprise moves forward by the com- 
mand and under the authority of our Lord and Savior, Jesus 
Christ. Back behind His command is His authority. After His 
resurrection from the dead He said to His disciples, “All authority 
hath been given unto Me in heaven and on earth. Go ye therefore 
and make disciples of all the nations.” His authority is the author- 
ity of His divine personality. His authority is the self-evidencing 
authority of His message. His authority is the compelling authority 
of His cross. His authority is the authority of the risen and reign- 
ing Lord. The compulsion of the missionary enterprise, then, is the 
compulsion of the Divine Christ. 

I mean something more than that we must carry the message, 
because He has commanded us to carry it. I mean to say that 
upon those of us who have heard His voice and whose hearts 
have been opened to His influence, His divine personality lays its 
compelling power; and we must needs carry it, because He com- 
pels us to acknowledge Him as the Master of our thinking and 
the Lord of our lives. The earliest disciples did not believe in 
Him as Christ because He had first announced the fact that He 
was Divine. The power of His personality was brought to bear 
upon them, until little by little and more and more they were com- 
pelled, almost in spite of themselves, to cry out, “Thou art the 
Christ, the son of the living God; my Lord and my God.” If 
today we do not have this message to give to the world, and if we 
do not know Jesus Christ as Lord and Master, there is upon us 
no compulsion and there can be upon us no compulsion. 

Jesus Christ, the son of God, our Lord and our Savior, this 
is He that we bring to the world in a message of salvation, and 
never was the world in greater need of that message than today, 
never was the world more hungry for that message than today. 
I say, then, that the compulsion of the Gospel is the divine com- 
pulsion that has been laid upon us by the personality of Jesus 
Christ. About him we sing with the saints of all ages: 

“Thou art the King of Glory, O Christ, 
Thou art the everlasting Son of the Father.” 

No lesser Christ than this is sufficient for the needs of the 
world today. The call of all the nations is for the Christ of the 
New Testament, the Christ of Christian history, the Christ of liv- 
ing personal experience. 

8 


THE GOSPEL FOR THE WHOLE WORLD 9 


Again the compulsion of the missionary enterprise is the 
compulsion of the self-evidencing message that Jesus Christ has 
brought into the world. It is altogether commonplace—we have 
heard it always and we read it in all books—to say that Jesus 
Christ is the greatest ethical teacher that the world has ever seen. 
But in these recent months, having again made a careful study 
of the teachings of Jesus, it has been borne in upon me that there 
has never been any teaching in all the world like the teaching of 
Jesus. The intellectual superiority of the teachings of Jesus— 
mark you, I am saying “the intellectual superiority of the teaching 
of Jesus’—over all ethical teachers that have ever lived, over all 
teachers of sociology that have ever lived, is the outstanding con- 
sideration in our thinking today. 


The fact is, the Christian world is now as never before brought 
face to face with the question whether or not we are going to be 
Christians, whether or not we are willing to be Christians, whether 
or not we dare to follow Jesus. Dare we be Christians? Dare we 
cease to compromise? For let it be confessed that throughout all 
these years we have compromised. The nation has compromised ; 
the church has compromised; we ministers have compromised; in- 
dividual Christians have compromised. But now the compulsion 
of the message of Jesus is upon us, as he tells a distraught world 
anew that God is the Father of all men, that all men are brothers, 
that there is no value like the value of the soul, that the law of 
the cross must prevail everywhere, that the principle of self- 
sacrificing service is the only principle that is going to save the 
world. We have come to see that the teachings of Jesus must 
apply, not merely to the individual, and not merely to the home 
and to the school, but to all economic conditions whatsoever, and 
to all interracial relations whether in America or in Africa, or in 
Japan, or elsewhere; and that the principles of Jesus must be 
made to apply in all international relationships. One finds out 
that when our greatest sociologists, having made a scientific study 
of human conditions, state their principles and say, “only thus and 
thus can the world or society be saved,” they have simply restated 
in modern and scientific form the marvelous things that Jesus said 
in Galilee and in Judea in the long ago. 

But as you know, we have been much more concerned about 
being theologians than about being Christians. The one supreme 
“heresy” that the Church confronts today is the heresy that has 
to do with the building of the Kingdom of God in human society. 
We must, therefore, ask ourselves, if we dare be Christians, if 
we dare follow Jesus Christ, if we dare make our religion a prac-_ 
tical thing, having to do with all the affairs of life in this world. 
As modern Christians we are convinced that only this way lies 
the salvation of human society. 


10 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


Again, the compulsion of Jesus, the compulsion of the mis- 
sionary message, is the compulsion of the Cross. 


“In the Cross of Christ I glory, 
Towering o’er the wrecks of time, 

All the light of sacred story, 
Gathers round its head sublime.” 


“The Son of Man came, not to be ministered unto, but to min- 
ister and to give his life a ransom for many.” So said Jesus, and 
in order that the law of the cross and that the truth of his atoning 
sacrifice might forever be in the very center of our thinking, he 
instituted the sacrament of the Lord’s Supper,—“This bread is 
my body, broken for the world.” “This wine is my blood, shed for 
humanity.” 

“Tf you pluck the Cross out of the New Testament, you have 
plucked out its heart. If you take the Cross out of our message, 
you have taken out the Christ message. It would be far better to 
keep the Cross central in our thinking, although it might be in the 
crudest and rudest and even in a very uncouth theology, than to give 
to men the latest refinements in theological thinking and lose the 
significance of the Cross where Jesus died. 

This is what the world is hungering for. Christianity is the 
religion of redemption. The deepest human need is the need of 
redemption. As one seems to hear the cry that goes up from 
human hearts all over the world, it is this cry, “Help! help! help!” 
Thank God, He has laid help upon One that is mighty. The hand 
of the Redeemer, the pierced, blood-stained hand of the Redeemer, 
is reached down to the men who are crying “help,” to render the 
only help that will heal the hurt of the world and bring redemption 
to a sin-cursed race. 

The story is told of a missionary in India how one said to 
him, “Stop telling that story of the cross. We have many religions 
here, and we have many stories here, but we have no such story 
as the story of the cross. Stop telling that story. If you keep 
on, people will cease to follow us and will all go to following 
Jesus.” What I say to you, gathered together here today from 
many lands and many ecclesiasticisms, is this: Tell the story of 
the Cross unceasingly ; and as you tell it men will turn away from 
their false gods and will go to following Jesus. Heine dreamed 
that he was at the supper of the gods. Heavenly wine was brought 
and they all drank and lived at ease. Then, in the midst of the 
feast, the door opened and a pale form came in, staggering under 
the weight of a great cross, which he flung down upon the table. 
Then the faces of the gods turned pale and, one by one, they 
vanished away. Which is a parable. As Jesus Christ and his 
Cross come into this world the faces of false gods everywhere 
turn pale and vanish out of sight. 


“All hail the power of Jesus’ name! 
Let angels prostrate fall.” 


THE GOSPEL FOR THE WHOLE WORLD 11 


Once more, the compulsion of our message is the compulsion 
of the risen and reigning Lord. It is the compulsion of him who 
says: “I am he that liveth, and was dead; and, behold, I am 
alive forevermore.” The resurrection of Jesus Christ is a two- 
fold fact. It is a fact of history and it is a fact of experience. 
The fact of the empty sepulcher and the recovered and victorious 
faith of the disciples—there is the fact of history. But throughout 
all the centuries we have had the fact of experience. The saints 
of God, the men who have followed Jesus, have come to know 
him not merely as a marvellous character written about in an 
ancient book, but have come to know him as one with whom they 
have fellowship, one whom they meet not merely in the sanctity 
of their closet, nor in the holy places of the temple of worship, 
but one whom they meet as they sit by the side of the broken- 
hearted, as they minister to the dying, and as they go out where 
men toil and suffer and wonder and fall and die. They have met 
the living Christ there; and unless you and I have some personal 
knowledge of Him who lived and died and is alive forevermore, 
there will be no compelling power in our message and there will 
be no particular reason why we should carry what we may choose 
to call “the gospel” to the uttermost parts of the earth. 

Are we ready, then, to be Christians? Are we ready to make 
the surrender, the absolute, the complete, the eternal surrendet 
that is necessary, if the great task remaining to be done is done? 
Are we ready to attempt the romantic enterprise? Pardon me 
for telling an old story. You remember the story of Douglas and 
the heart of Bruce, how Bruce had longed that he himself might 
win the holy sepulcher, but had died without doing so, and how 
he charged Douglas that, if he ever made the pilgrimage to the 
Holy Land, he should carry Bruce’s heart in a casket of silver 
and deposit it at the sepulcher of his Lord. So it came about, by 
and by, that Douglas was on his way to the Holy Land, when he 
encountered a band of Saracens who challenged him to mortal 
combat. As he got ready for the fray he unloosed the casket from 
about his neck and threw it into the midst of the band of Saracens, 
crying after it, “Go, heart of Bruce, and where thou leadest Black 
Douglas will follow thee, or die.” Here, then, this day, in the 
presence of God, one and all, let us say: “Lead on, O Son of 
God, and where thou leadest, we will follow thee or die.” 


12 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


THE CONTINUOUS PROMISE OF OUR LORD 
MISS JEAN KENYON MACKENZIE, FORMERLY OF AFRICA 


I was listening with a very great interest to the speaker who 
preceded me and thinking how surely in Christ’s plan for us the 
promise has followed the commission, and that before He sent us 
forth with the commission upon us, He assured us of His great 
power, and that it was the power through which this work 
was to be done. I seemed to see on a moonlit path in Africa, with 
a machine, the engine for a saw-mill, resting upon the path. Mr. 
Fred Hope, who was taking the machinery into that forest country, 
was sleeping beside the engine with a friend of his, the moon lying 
over all. A group of people were walking by. People walk at 
night in our country, who can do so, to escape the sunlight on the 
highways that the white man has put through the African forests. 

Mr. Hope says that he heard a little controversy on the far 
side of the path where the engine had been placed. The women 
and the men, who were carrying loads on their backs, spoke 
together. They were speaking in fear of that strange thing so 
unknown to them, so potential in its unknown power. There was 
in that caravan a person of the tribe of God. She was dubiously 
asserting her power to pass this monster. She said it was a thing 
of the people of the tribe of God, and could do her, who was a 
person of the tribe of God, no harm. So she agreed that she 
would pass it with due caution; and that if she arrived safely 
beyond where it was, then her friends might dare to do as she 
had done, and might pass it too. In the moonlight her brown 
body slipped by the passive engine, and no damage was incurred. 
One by one each member of the caravan followed after and went 
on rejoicing, doubtless to tell in many villages how one may pass 
the strange and fearsome creature of the saw-mill, provided he 
is a person of the tribe of God, or walking in the company of such. 

Now, I do not regard that attitude—a belief that it is not 
going to do us any harm—as the ideal attitude toward the power 
of Christ in this world. Rather is it true that here upon the path- 
way of this world is the great power of Christ as he promised it 
to us, not to be slipped past quietly in the night, but abundantly 
available to those of us who will put our hands upon it for the 
making of a new clearing, for the making of a new town, for the 
making of a new order. 

I remember how mightily I have seen the power of God at 
work in the world and I want to declare, first of all, what we all 
may know, that it comes to us most fully in our weakness. We 
have a saying in Africa, “The little stream does not fear the 
forest.” It does not, because the forest is its element. And God 
has made for us too a native element, which is the power of God 


THE GOSPEL FOR THE WHOLE WORLD 13 


at work in this world. All of us have been at some time in a 
close room crowded with people, noisy with the clamor of voices. 
Going into the open, we have felt our very being expand with 
the freshened vital air we breathed. Some such experience we 
missionaries have had when first we went out into the work and 
found that Christ was there before us in all His power. How 
we expanded, how we felt, at last, as though we were in our 
native element. The power of Christ at work in the world gives 
such a setting for the human soul. 


No one will deny that the best of us are very weak. We 
realize this weakness when we attempt to do the work of Christ. 
Yet how wonderfully we have found that Christ keeps His prom- 
ise about His power, and that it is made perfect in weakness. 


This declaration we must never forget. The power of God 
is made perfect in our weakness,—as if our weakness were a 
little boat and the power of God were the cargo,—as if our weak- 
ness were a slack sail and the power of God were the wind; as 
if our weakness were an empty purse and the power of God were 
the gold piece,—well, we know whose would be the superscription 
on the money. 

But, not only in power is our Lord to be with us, but in per- 
sonal companionship. It is the most lonely people who are to be 
most conscious of that personal companionship. I am thinking 
of such people all over the world. We all know how much happier 
any kind of a task becomes, if someone does it with us, but many 
a task has to be undertaken alone. I think now especially of 
student volunteers, of young people turning over within their own 
hearts, in their own families, in their own college circles, the 
lonely way in which they seem to be starting out, and wishing 
very much that they had some one who was such a companion, 
that they could sincerely discuss the secret things of the heart. 


Jesus said to Nathaniel, “I saw you under the fig tree.” 
When and where was that fig tree? No one has ever told its story 
of that secret companionship, of the presence of Christ with 
Nathaniel in some lonely hour when Christ himself was present, 
though Nathaniel himself was unaware of his nearness. What a 
precious thought for puzzled young people that truly in decisions, 
truly in dreams, even perhaps truly in resentments against the 
world as it is, Christ can be present, though unseen. 


I am thinking also of people who are called upon to make 
pecuniary sacrifices for His sake. Many a one has put his hand 
into his pocket and has drawn out what was there, not lightly, 
and has laid it aside for God’s work in the world. I want to 
remind them that Christ is present with them in that effort. You 
remember the widow who put her two mites into the treasury. 
Jesus was there to see that high resolve and to bless it, though I 


14 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


suppose she was unconscious of His presence. Many here are 
going to go back home to make severe financial sacrifices, but it 
is a glorious fact that in every stage of that sacrifice our Lord 
is present. I once saw a youth in Africa give away a pair of 
green trousers. One sees many astonishing things in Africa, 
whether they are curious animals, or women with their bodies 
painted red, but I never was more surprised than when that youth 
on Sunday when the great collection baskets were passed, put in 
his pair of green trousers. It was the extreme of sacrifice. 

I am likewise thinking today of ministers on the night before 
they make their plea for their budgets and when they have made 
their final collections. J think of Board treasurers, men and women 
who carry the great financial burdens of God’s work in the world 
and who feel themselves lonely indeed among such cares. They 
go to conventions; they address meetings; they seem to be sur- 
rounded by people who eagerly listen to what they have to say; 
but when the last gong is sounded and the last convention door is 
shut and the family itself is asleep in their beds, there is a window 
lit and a man above a desk and he is watching in the third watch. 
But One there is who says, “Blessed is he,” and that is our Lord 
Jesus. 

Sleeping at night in trains, knocking about in steamers, going 
hither and yon upon the things of our Lord’s kingdom in this 
world, the Lord’s messengers do not go alone. Casting up your 
accounts at the last and putting in your two mites at the last, 
encouraging a congregation to rise to the emergency that lies 
before it,—these efforts are not without witness,—our Lord is 
with such even to the end. 

Let me turn from these lonely efforts to think about the church 
invisible in the world. There is a kind of disreputable herald 
that goes before the great caravan of God’s people. He is always 
shouting, “It can’t be done.” I speak to the young and to the 
old alike. When you wake to the sound of the trumpet that 
says “It can’t be done,” rise to your feet, for the Kingdom of 
God is at hand. After that disreputable herald there comes 
another and he says, “All power,’ and that is the herald of our 
Lord. 

After them come the great company of the redeemed who 
voice their acclaim. Some of them look rather disreputable. If 
Mr. Couve, who is here from Africa, and my fellow-missionaries 
from Africa could trail our crowds of converts into this assembly 
today, they would not be as impressive as if Dr. J. C. R. Ewing 
were to come in with his Indian people; but one and all, we follow 
the man who says, “All power,” for that is our Lord. 

I was spending the night in an African village. Because I 
had a headache, my tent was turned away from the village. I 
was putting all the affairs of the village out of mind, it might be, 


THE GOSPEL FOR THE WHOLE WORLD 15 


because in those villages, when one of the tribe of God sleeps 
there, all the people come to speak about all the things of God 
as practiced in the village life, and especially about the keeping 
of the ten commandments. So I said to the head man, “It is going 
to be a moonlight night. I wish you would not drum for the 
neighbors to dance.” On many and many a moonlight night the 
drum has been beaten and the neighbors have danced during the 
night and I have slept, but on this night I begged them not to 
make a noise. He said he would not, and I went to bed. 

The moon rose rather late and with it there arose a great 
clamor of drums, a clapping and shouting and all the music of a 
dance in the village. Presently going out into the moonlight, I 
looked for the great company that should be dancing there, and 
there was none, not a soul, yet I heard a sound of drumming in the 
back yard of the village. When I went back of the huts, I found 
a man at a drum who looked at me. There were three little girls 
who had been dancing. They stopped. In the moonlight all these 
brown faces were looking at me kindly and attentively to hear 
what the white woman would be saying. I said, “Where are the 
dancers and the drummers?” “I am the drummer,” he said, “and 
these are the dancers.” “And is that all?” “Yes,” he said, “that 
is all.” And that was all. No neighbors, no company, only the 
members of a household at play in the moonlight. I had just 
imagined the uproar. 

When I look at this great company I see that this is not that 
kind of gathering. If I should say to our presiding officer, “Where 
are the neighbors?’ He would say, “Why, here they are.” At 
least one hundred Boards are represented here, people of all sorts 
who are followers of our Lord. The drummer at the drum and 
the one who causes us to come together in one common cause 
under one roof, is our Lord. Having come from our villages to 
unite as neighbors, and lovers of Christ, let us do so and rejoice. 
He is present with us, even to the end of this convention, and of 
the efforts of our denominations, and of the goings forth of ships 
with missionaries, until that day shall come when, one and all, 
to the sound of a common drum we shall gather at His good 
pleasure and at His good place, and in His good way. 


THE PRESENT WORLD SITUATION 


THE SITUATION IN THE FAR EAST 
BISHOP HERBERT WELCH, D.D., LL.D., TOKYO 


In the thirty minutes allotted to me, I have been asked to 
speak of the present world situation with special reference to the 
Far East. One might as well be asked to take all the air in this 
large auditorium and condense it into a quart jar. The thing 
can be done, but it demands enormous pressure and perhaps cer- 
tain low temperatures which I may not be able to command. 

Asia is the continent of contrasts and of superlatives, In 
Asia the highest mountains of the globe, off the coast of Asia 
the deepest seas. The single continent of Asia contains about 
three-tenths of the land surface of our planet, and the population 
not only surpasses that of any other one continent, but even that 
of all the other continents put together; for more than half of 
the human race dwells in Asia. Perhaps this is not to be wondered 
at when one remembers that, so far as our knowledge goes, human 
life had its origin on the continent of Asia, and that civilizations 
of an advanced order had an early development. From Asia in 
ancient times came practical inventions, science, philosophy, true 
contributions to the resources of the world. From Asia, more 
significantly, have come all the great religions of the race, and 
on the soil of Asia was born of Mary our Lord and Saviour, 
Jesus Christ. 

It is not strange, as it seems to me, that in our day the eyes 
of the world are turning again to Asia with peculiar interest. 
Gen. Jan Smuts of South Africa, worthy to rank, I judge, with 
many a man in more eminent position as a world statesman, has 
indeed declared that the scene has shifted away from Europe to 
the Pacific basin and the Far East, and that the world problems 
of the next fifty years or more are the problems of the Pacific. 
When one considers the vast populations, the enormous possibil- 
ities, whether in peace or in war, of those hundreds of millions, 
the wealth that is still undeveloped and the markets that are still 
uncaptured, it is not strange, I say, that the thought of the world 
should be turning to Asia with peculiar interest. 

If Asia be regarded, especially eastern Asia and southern 
Asia, from the purely missionary standpoint, the outlook is by 
no means discouraging. The best available statistics show that 
in the last twenty-two years the number of Christian communicants 
in India, where Christianity has advanced, so far as numbers are 


16 


THE PRESENT WORLD SITUATION 17 


concerned, far beyond any other Asiatic country, has been mul- 
tiplied by more than two. 

The number of Christian communicants in Japan and China 
has been multiplied by more than three. In Korea—little Korea, 
that Benjamin among the peoples, that Holy Land of Eastern 
Asia, where twenty years ago the number of Christian adherents 
was still very small—the multiplication in the last twenty-two 
years has been by more than a dozen to produce the present 
Christian church. 

Yet, after that is said, how insignificant the number of pro- 
fessed Christians in the Far East—not more than two per cent 
of the population in any one of these lands, a “contemptible little 
army,” it might seem, setting out to capture the strongholds of 
heathendom. However, I am very glad to be able to report in 
this survey that the influence of Christianity is vastly extended 
beyond the boundaries of the Christian church itself, and in this 
land and in that, it may be found permeating the thoughts and 
the activities of almost the entire population. 

Let me draw my illustrations for this from Japan, and re- 
mind you that the temperance movement in Japan, that daring 
movement which has ventured to take for its slogan nothing less 
than “Prohibition for Japan,” is led by Japanese and American 
Christians. The social purity movement of Japan, which is seeking 
to blot out the commercialized and legalized vice that is the disgrace 
of the Sunrise Kingdom everywhere, is led by Christian men and 
Christian women. The labor movement, which is raising the 
standards of life and unifying those forces which are gaining 
increasing influence in the Empire, is led by a Christian man, Mr. 
Suzuki. The movement for international peace, which is causing 
Japan to stretch out friendly hands to all the rest of the world, is 
molded on Christian ideals. 

A very high authority in Japan, not himself a Christian, has 
recently declared without qualification that the popular concep- 
tions of liberty and humanity throughout that Empire have been 
influenced directly or indirectly by the teaching of Jesus Christ. 

Even the old ethnic faiths are being touched, if not pos- 
itively transformed, by the power of Jesus Christ. I do not mean 
simply that Japanese Buddhism, for example, is organizing Young 
Men’s Buddhist Associations, that it is planting Sunday-schools 
by the thousand, up and down the country, whose methods and 
whose very songs are taken from our Christian Sunday-schools ; 
but that the thinking of Buddhism is being permeated by the 
thoughts which came first from our Lord and Saviour. Doubtless 
some of you have read that Japanese drama entitled “The Priest 
and His Disciples,’ written by a Buddhist, from a Buddhist stand- 
point throughout; a book in which any Christian may find great 
spiritual profit, yes, which is thoroughly Buddhist, except for the 


18 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


fact that its loveliest thoughts are Christian and not Buddhist 
at all! 


Jesus Christ is coming to His own in the Far East in a larger 
degree than the number of listed Christians would indicate. The 
attitude of the populace, the attitude of governments toward 
Christian institutions is changing. A generation ago our mis- 
sionaries had to go out and pay children to come in to their schools 
or to gather in the waifs from the streets in order that classes 
might be full. Today we are turning away not hundreds, but 
thousands, every year, from the schools which have no room to 
receive those who desire to place themselves under Christian edu- 
cational influences. May I say that the Government of Japan, in 
Japan and Korea,—that Government which sometimes has been 
reputed to be determined ito stamp Christianity out of the Japanese 
Empire, is subsidizing many of our Christian schools in order that 
they may be brought to a higher degree of efficiency. 


On .the other hand, one finds in the Far East an opposition 
to Christianity which, while not altogether new, has some recent 
and disagreeable developments. Take, for instance, the move- 
ment among the Chinese students of higher schools, not ‘merely 
anti-religious in general but anti-Christian in particular, an oppo- 
sition belligerent and determined, led by members of the faculties 
of universities, and based upon the belief that Christianity is 
opposed to modern science, from which they hope for great things 
for their growing republic, and that Christianity means militarism 
and capitalism, which systems they do not desire to have ‘fastened 
upon their own land. Now, this recent opposition, I think one 
may say, is only a new development of an attitude of fear and 
suspicion regarding the West which has obtained in the East for 
more than one generation. 


China found years ago that these foreigners, admitted and 
welcomed, were endeavoring to exploit her wealth, to control her 
trade, to mix in her politics, to interfere in her purely domestic 
concerns, until the name “foreign devils’ seemed all too fit from 
the Chinese point of view. More than that, as the Oriental peoples 
have been watching the progress of the white races (under the 
dubious leadership of the Kaiser, there was talk here of the “yellow 
peril’), there has developed some talk in the Far East of the 
“white peril.” A certain newspaper in the Orient not long ago 
uttered such bitter words as these: “The so-called Anglo-Saxon 
domination of the world is being steadily carried into effect. All 
the sweet juice of the world is about to be sucked by them. Will 
God make them really happy?” 

What is the occasion for such suspicion and fear? May I 
remind you of what Mr. Basil Mathews recently set forth in very 
picturesque form—that in the year 1450 or thereabouts, the white 


THE PRESENT WORLD SITUATION 19 


races were confined practically to Central and Western Europe, 
hemmed in on the east and on the south by men of other races 
and other faiths; and that then in the latter part of the fifteenth 
century came two great discoveries—the discovery of America by 
Columbus, and the discovery of the route to India around the 
Cape of Good Hope—two discoveries that set the white race free 
on a career of world expansion. 

You will remember how America, and the Pacific Islands, and 
Australia, and continental Asia (Siberia and India) and Africa 
have gradually, through these four centuries, come under the 
political, if not the complete financial and social, control of the 
dominating white race. Then you will also remember that in the 
last decade of the nineteenth century, just four hundred years 
after Columbus had sailed the Western seas, came the Russo- 
Japanese war, whose historical significance has scarcely been ap- 
preciated to this day—a war that put a stop to the aggressive 
career of the white race. 

The red man had been pushed back, and the black man and 
the brown man had been pushed back, and encroachments upon 
the rights of the yellow man were steadily proceeding. Foreign 
concessions and foreign courts and foreign post-offices and extra- 
territoriality, where it had not been almost by force repudiated— 
all sorts of aggressions in the seizure of ports and of foreign 
rights were crowding back the yellow man, until Japan, as the 
champion of the Far East, stood out and fought to a standstill 
great Russia, the first European race, in modern times at least, 
to be conquered by an Oriental people. 

More than one-half of Asia had come under the control of 
European races, and the significance of this halt to which the 
white race was brought bears very directly upon our missionary 
as well as our political problems. 

The President of the United States said with absolute accu- 
racy this afternoon that not all of the things sent to other countries 
from this dear land of ours had been for their blessing. When one 
remembers the rum that went with our Bibles, and the arms that 
we have exported for our profit for the use of contending factions, 
and the vulgar films and the narcotics which we have sent to the 
Orient; when one remembers how much of Western civilization 
of the purely materialistic type has been almost forced upon the 
Far East without the moral and spiritual dynamic which should 
enable those old civilizations to rejuvenate themselves and to use 
wisely the new powers put into their hands, he may indeed believe 
that Western contacts have not been an unmixed blessing! 

What we see before our eyes in the Far East today, if we 
are to name some of the outstanding and obvious changes, is this: 
A partial Westernization in athletic sports, in architecture, in 
dress, in food, in music, in medicine, in practical and in pure 


20 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


science, in law, in social customs, in education, and in political 
institutions. 

By the spread of the English language and its literature the 
West has been steadily infiltrating into those stranded and staid 
civilizations of Eastern Asia. ‘The natural result is ferment— 
material progress, intellectual and social awakening, a new outlook 
for womanhood, the foisting of all the evils and the horrors of 
our Western industrialism on a people ill prepared to bear them, 
and a state of unrest and turmoil, behind which it seems to me is 
a great spiritual hunger. 

One of the outstanding facts of the Far East is the progress 
of democracy; for if you have been thinking what democracy has 
been winning through these decades, you must remember not sim- 
ply Germany, Russia, shall we say, Turkey perhaps, Persia and 
the rest of them—you must remember also China, with its Re- 
public in form not yet fifteen years old, but with a people resolute 
to make representative government a fact in its great national 
history. You must remember Korea, where five or six years 
ago the “Independence” movement produced a new people, alert, 
ambitious, in touch with the currents of world life, eager for the 
best the world has to offer. 

And you must remember Japan, sometimes called “the last 
of the world’s great autocracies,’ never deserving that title, but 
coming slowly to be one of ‘the world’s democracies. The labor 
movement, the woman movement, the student movement, the in- 
creasing freedom of press and speech and assembly, the demand 
for universal manhood suffrage, the tendency toward a party gov- 
ernment with cabinets responsible directly through the represen- 
tatives of the people to the people themselves—all speak of the 
growing influence of democratic ideals in the Empire of Japan. 

Still another of the outstanding facts is the growing national 
and race consciousness of these Eastern peoples. This touches 
very directly our missionary problem. It was not an iconoclast, 
but a balanced and sagacious Chinese leader, who said a little time 
ago that foreign missions had been a big, capable, kind nurse to 
the Chinese Church but that foreign missions must now come 
under the Christian Church which they had nurtured. Our inter- 
est is not simply in the application of this feeling to missionary 
affairs, but also in wider circles, 

I cannot forbear to make very definite the thing that I am 
trying to say by applying it to the immigration question. Not 
that I am going to discuss the immigration question in the United 
States as a, whole (it is a highly complicated and difficult problem, 
with its economic and its social factors); not that I am going to 
lay down any platform, such as I think might be projected, which 
might give a basis at once American and scientific and Christian 
on which an immigration policy might be based; much less am I 


THE PRESENT WORLD SITUATION 21 


speaking for the Far East to touch upon the question of inter- 
marriage and the amalgamation of races; much less am I to ask 
for any open gate, which all the thinking people of our country, 
I doubt not, oppose. We believe unanimously, I take it, for the 
present at least, in the close restriction of immigration, until we 
can do better justice to those whom we have already admitted to 
residence within our borders. 

But I am bound to say that this immigration question, touch- 
ing not simply the admission of aliens but the treatment of aliens 
after they are admitted, has a very direct connection with the 
progress of Christianity in the Orient. The Conference on Dis- 
armament held in this city some four years ago cleared the sky 
of the clouds of suspicion that had been hanging low. It pro- 
duced a new sense of safety, a new sense of confidence in the 
intentions of the United States of America in particular; and 
when the marvelous relief was poured out by this nation after the 
great earthquake of September, 1923, the hearts of the Japanese 
people were moved in gratitude to an extent that was positively 
pathetic. But the feeling of confidence and of affection, based upon 
these two historic incidents, has very largely been destroyed by 
the Japanese Exclusion clause of the “Immigration Act of 1924” 
passed by our Congress last spring. I do not mean to exaggerate 
the situation. Its effects have not been wholly evil. It has pro- 
duced in Japan a movement toward religious fellowship, which 
has found expression in certain gatherings of Christians with the 
Shintoists and the Buddhists, not with any purpose (as the press 
reported), of amalgamating those three religions into one, but 
simply that the representatives of all the faiths of Japan might 
act together in certain social and political objectives. That move- 
ment is to be praised. My friend, Bishop Harris, used to say 
that most of the good people in Japan were Buddhists, a thing 
which, I take it, was literally true; and fellowship with every man 
everywhere who stands for righteousness and for truth, for holi- 
ness, is the privilege as well as the obligation of the Christian. 
However, I do not want to see any such movement toward re- 
ligious fellowship based upon an anti-foreign sentiment. 

We have had a new movement toward self-support, and that 
in itself is wholesome, that the Japanese church should take upon 
its shoulders more of the burden of its own support and of its 
own extension; but I do not want to see churches become self- 
supporting with a feeling of resentment and alienation from the 
churches of Great Britain and America. 

There has been a new movement toward friendship with 
China and Russia. Have you noted that the treaty recently signed 
between Japan and Russia, by which Japan exchanges certain 
economic advantages for the political profits that may come to 
Russia, was signed in Peking? Have you noted that first Russia, 


22 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON) 


and then Japan, is changing the rank of its representative at Peking 
to that of ambassador? Have you noted that Russia has re- 
linquished in China its right of extra-territoriality, treating the 
Chinese as though they were its equals rather than its inferiors? 
Have you noted that the man coming nearest apparently to su- 
preme power in China at this moment is Chang Tso-lin, the Man- 
churian war lord, who for years has been reputed to be the close 
friend of Japan; and that Sun Yat-sen, coming from the south to 
join in the consultations in the capital city of the north, is the 
man who has been the leader of friendly sentiment for the Soviet 
government ? 

Now, the movement for friendship between China and Japan 
is one that I would gladly foster, but I do not want to see that 
friendship based upon an antagonism to the Anglo-Saxon world. 

We have a new movement for racial solidarity, a quickened 
race consciousness, not only in the yellow but in the brown peoples 
of Asia as well. Rabindranath Tagore has been this last summer 
lecturing in China and Japan on the arrogancies of the white race, 
and summoning the colored peoples of Asia, to resist this aggress- 
ive and would-be dominating race of the world. 

I want to see a new fellowship between men of different 
colors, but I want to see included in such a fellowship, the white 
race itself. If there can be but one new fellowship, it ought to be 
a fellowship between the two strongest races, numerically and 
otherwise, that the world holds—the white race with about half 
the world’s population, and the yellow race with about one-third 
of the world’s population. 

Do you remember the lines written by Edwin Markham, the 
great poet of democracy? 

“He drew a circle that shut me out, 
Heretic, alien, a thing to flout; 

But love and I had the wit to win 
We drew a circle that took him in.” 

Christianity is always on the side of the larger circle, in- 
clusive and not exclusive; and we, the favored peoples of the West 
and of the white race, are the ones who should be drawing the 
larger circle of a common interest and a common fellowship that 
would go to fulfill the words of our Lord and make all men one! 

The missionary problem of the Far East is to be met most 
of all not by new methods of missionary administration but by 
sheer friendliness, by a new assertion (as the President said this 
afternoon) of the fundamental doctrine of human brotherhood, 
a brotherhood which is absolutely real and not merely theological, 
a brotherhood which is absolutely inclusive of men of all colors. 

The West has given charity to the East. Will it give brother- 
hood? The challenge of the East to the West lies more than any- 
where else at that point—will you give us brotherhood, a brother- 


THE PRESENT WORLD SITUATION 23 


hood on which your politicians shall base their legislation, a 
brotherhood which your leaders shall carry out in social affairs 
as well as in the life of the Christian church? 


“Come, clear the way, then, clear the way, 
Blind creeds and kings have had their day; 
Break the dead branches from the path, 
Our hope is in the aftermath, 
Our hope is in heroic men 
Star-led to build the world again. 
To this event the ages ran, 
Make way for brotherhood, make way for man.” 


THE NEW LEADERSHIP OF TURKEY 
THE REVEREND FRED F. GOODSELL, D.D., CONSTANTINOPLE 


Pity, prejudice and confusion of mind are words which char- 
acterize most Western people, as they think of the Near East 
today. This is not a new difficulty. In the Near East we always 
face a conspiracy of misinformation. It reminds me of a homely 
story. A certain generous man had a donkey which he was ac- 
customed to loan occasionally to those who wanted it. One morn- 
ing a friend came and asked him if he might use the donkey. For 
some reason the man did not want to comply that day and so 
said, “No, I can’t loan it to you today.” But the borrower was 
insistent. He said, “I must have that donkey, I have something 
very important to do.” “Well, you can’t have it.’ The borrower 
was still more insistent and finally the owner said, “No, I tell you 
the donkey isn’t here. I have loaned him to some one else.” 
Just at that instant the donkey burst out of the stable and an- 
nounced his presence as only a donkey can. ‘Now I can take 
him, can’t I?’ “No. Are you going to believe that beast rather 
than me? ” 

Cyrus Hamlin, something over fifty years ago, said that when 
he listened to an address on the Near East or took up a newspaper 
article with reference to the Near East, he felt like praying the 
good Lord to endow him with an adequate sense of unbelief. I 
know that there are many perplexed people in this convention, 
perplexed when they consider how the cause of Christ may be 
promoted today in the Near East. I have talked with some of 
them. I have listened to their questions. All I can bring you at 
this time is a personal word of humble testimony, after living and 
working for seventeen years in the Near East. 

I am convinced that the Near East has entered upon a new 
era. The last two years have witnessed developments of creative 
significance. Few individuals in the Western world have even 
begun to take account of the changes that are taking place. Every 
segment of life in every land from Abyssinia to Jugo-Slavia, and 
from Afghanistan to Albania and Morocco, is feeling the thrills 


24 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


of rebirth. Governments and peoples, particularly the student 
class, are plastic for good or for evil as they have not been for 
centuries. The fires of nationalism, fanned to high flame by the 
Great War, are melting the traditions and destroying the land- 
marks of the ages in every land. 

On the surface, this great upheaval seems to be a political 
movement, and some of its Western interpreters are inclined to 
say that it is simply a protest against Western political domina- 
tion. I don’t deny that there is an element of protest in it, but 
I see there something far deeper and far more significant. This 
turmoil is a hungering and a thirsting for life. This restlessness is 
an ill-guided search for a regenerating power, something that will 
lift and satisfy. It is a muffled cry for social justice, and social 
justice on an international scale is something which has begun to 
inspire the imagination of misled multitudes throughout the East. 

Recent events and present tendencies in the Republic of 
Turkey are raising that country to a place of leadership. The re- 
birth of Turkey is fact, not fancy. I am thinking of a friend of 
mine who bade me goodby four weeks ago on the quay at Con- 
stantinople. He is a professor of law in the University of Stam- 
boul, a trusted friend and adviser. He said to me, “Don’t forget 
to tell your friends in America that there is a new country here.” 

I am thinking also of a notable utterance of Professor John 
Dewey of Columbia University, who recently visited the Near East. 
What measured words he uses! He seems to be convinced after 
close observation that we should attribute to Turkey a genuine 
change of spirit and aim, and he adds this remark, “The ultimate 
ground for confidence is in the fact that the Turks have that in- 
tangible something we call character. They have virility, sobriety 
of outlook, and sincerity of purpose.” The rebirth of Turkey is 
a fact; it is no idle fancy. The year 1922, or rather its Moslem 
equivalent, 1338, may prove to be the 1776 of Near Eastern civili- 
zation. Let me assure you that at the back of the diplomatic 
triumph of the representatives of Turkey at Lausanne, lay the 
iron resolution and the untold sacrifices of a reborn Turkish nation. 

I stood four months ago in the little hall in a school in an 
interior town of Asia Minor. There in that hall the present lead- 
ers of Turkey, and some of their friends gathered to swear to 
each other in the spirit of Patrick Henry, “Give me liberty or 
give me death.” Have we Americans no sympathy with them? 

Western diplomats at Lausanne had great difficulty in realizing 
that they were dealing with a new Turkey, a reborn nation. As 
a matter of fact, military movements had been of far less signifi- 
cance than social tendencies. This has become increasingly evident 
since then. The Sultan has been deposed; the Caliph himself has 
been deported. The church has been separated from the state. A 
republican form of government has been established. Complete 


THE PRESENT WORLD SITUATION 25 


national sovereignty has been achieved. With unprecedented rap- 
idity the Republic of Turkey has been relaying the foundations of 
a vigorous national life. 

Let me be more specific. While the two great events which 
justify the assertion that there is a new Turkey are the establish- 
ment of the Republic and the complete separation of church and 
state, estimate, if you can, the significance of these evidences of 
social change, some of them trifling, some of them tremendous, 
some of them wholesome, some of them harmful. Freedom to 
travel is a fact. I wish I could say ease of travel was likewise a 
fact, but you would be surprised, perhaps, to learn that you can 
travel today from Constantinople to Angora in a sleeping car as 
comfortably as you can travel from Washington to New York. 
Censorship on periodicals and books has been removed. This is 
true even though, as in some other countries, complete freedom 
of the press and of speech is still a storm center. The traditional 
Moslem law regarding the use of liquor has been set aside. Un- 
fortunately, intemperance is increasing very rapidly throughout 
the country. 

Many of the most striking changes center about the position 
of women. ‘Modern women in Turkey have discarded the veil. 
Recently by government order the heavy curtains separating the 
men’s apartments from the women’s apartments in the street cars 
were removed. The University of Stamboul has opened its doors 
to women. 

Polygamy now is bad form and there is a strong movement 
to outlaw it. Men and women mingle freely in such organizations 
as teachers’ associations and in other public gatherings. 

Changes like these make those who knew Turkey ten years 
and even five years ago rub their eyes to see whether they are in 
a dream. And the end is not yet. Shortly before I left Con- 
stantinople the editor of an outstanding Turkish fortnightly journal 
came to me with a request. He asked me to translate a statement 
of the principles which govern him in the administration of his 
paper and which are really a part of his convictions. He prints 
the statement frequently in his magazine in French and in Turk- 
ish, and he wanted to put it into English. I know that my editor 
friend means what he says. I know that he has great influence 
through his books and articles as he champions those principles. 
I know that his ruling passion is to banish war from human so- 
ciety. I cannot read the entire statement but I wish to read six 
brief items which he makes in that statement of principles: 

“Of all forms of liberty, that of the liberty of conscience is the most essential 


and the most sacred. A man who is not free to choose and to declare his belief loses 
half his soul. 

“Tt is a capital error to believe that the misfortune of one nation constitutes the 
good fortune of another nation. The interdependence of peoples is inviolable. An 
injustice done to a single one is a menace to all. 


26 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


“War is no means for the solution of international questions. Every aggressive 
war is wicked. 

“The real greatness of a country does not inhere in its density of the population 
nor in the fertility of its soil nor in the extent of its territory, nor in the military 
power of its government, but in the social value of its citizens. 

“One of the chief reasons why the Orient is more backward than the Occident is 
the position of woman. 

“There is only one civilization and that is the inheritance of the great human 
family.” 


One cannot come into contact with a Turkish editor of the 
influence of this man who champions such principles without 
realizing that changes are going on in the thought life of Turkey 
today. 


If I were asked to point out the most significant, the most 
challenging fact in the new Turkey as I see it today, my mind 
would run back to a series of interviews which I had with the 
minister of education at Angora not very long ago. We were 
dealing with the subject of religious education in mission schools. 
I know now why Turkey expelled the Caliph; I know now why 
they separated the church and the state. As I went out from his 
presence, I realized that he and his associates had come to the 
reasoned conclusion that religion as an organized, constructive, 
social force in human society has failed throughout the world. It 
was not simply that Christianity or Judaism failed in his 
estimation, but religion, including Islam—religion, as such, had 
failed. Therefore it ought to be excluded from public life and 
from the consideration of the statesmen. 


As I went out to think over somewhat in detail what he had 
said to me so frankly, so honestly, and indeed in such a friendly 
way, as an American, I seemed to see him pointing at great 
Christian Russia and saying, “Your religion is worthless. You 
yourselves have discarded it.” I seemed to see him pointing at 
Christian Europe and saying, “Your religion is worthless. Look 
at your hostile and deceitful and unfriendly secret diplomacy and 
your heavy armies.” I seemed to see him pointing at Christian 
America and saying, “Your charity is fine; your passion for 
freedom is glorious; your strength is unmeasured; but I do not 
see that religion plays much part in your life. Look at your pub- 
lic scandals; look at the way you treat the negroes; look at your 
industrial injustices.” 

He knew all about these things. The lives of the so-called 
Christian nations of the world are an open book to the non- 
Christian world today. The thing that most of them, including 
Turkey, are reading is that the Christian nations of the world 
do not take the teaching of Christ seriously. From this and from 
her own experience, Turkey has drawn the conclusion: “We can 
expect no help from religion, from any religion, in the rebuilding 
of our national life.’ This is truly a tragic crisis. 


THE PRESENT WORLD SITUATION ee 


What are we going to do about it? I know what we ought 
to do about it. The real tragedy of the situation lies in the fact 
that the leaders of Turkey realize that they must get into contact 
with some regenerative power. They are turning to education, 
to economics, to social enterprises. In this seeking they are turn- 
ing to America for help. They admire America in so many ways. 
A member of the Grand National Assembly said to me recently, 
“As we shift our national life from a military to an economic 
basis, we need your help. We used to ask Englishmen to come 
and help us strengthen our navy. We used to ask Germans to 
come and help us rebuild our army. We want you Americans 
now to come as social experts and help us to build a new society.” 

Will we co-operate? Are we big enough in heart and soul 
to be fair and friendly with the new Turkey? Are we deeply 
enough in earnest to purge our own national life of its incon- 
sistencies? Are we single-minded enough to pursue our mis- 
sionary purpose so patiently, so humbly, and so_ intelligently 
that even the most prejudiced in that misunderstood land may 
understand? Are we Christ-like enough to give ourselves as 
well as our money? 

If we are, let us instruct those who go out to represent us 
in the world of Islam to exclude ecclesiasticism in all its forms 
from their missionary activity and to make Christ supreme. Ii 
we are, let us find a way to ratify that treaty of amity and com- 
merce with Turkey. I would that every American citizen here 
this evening might write soon to his Senators and stress the 
moral necessity of ratifying it at once, without acrimonious de- 
bate. If we are, let us find a way to join the nations of the 
world in giving Turkey a new place in the family of nations, and 
challenge her to make good. 

To the Americans I would say: The United States cannot 
fill her great trust in the Near East by charity alone, colossal 
though it may be. The United States, and at the heart of the 
country, the Christian churches, born again according to the 
Spirit by self-giving service and genuine aggressive, interna- 
tional good will, must prove to the peoples of the Near East, 
and especially to Turkey, that in Christ alone can abundant 
life be found. 


DEE SOLO UATION A TSHOME 
BISHOP CHARLES H. BRENT, D.D., BUFFALO, NEW YORK 


It would appear to me that I can make my best contribution 
to this convention and this subject by confining myself to a 
study of the character of the Christianity which is being, not 
professed, but lived in so-called Christian nations. I shall as- 


28 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


sume that the United States of which I am a citizen, is a fair 
sample. May I begin by expressing to you the joy that I ex- 
perience in standing in the presence of such a multitude of 
people whom I know to be Christian at heart and probably 
more Christian in character than I myself. It is told, and I 
believe with truth of a great American sculptor, that prior to 
his last, or one of his last, great works of art he had occasion 
to make a special study of the gospel. At the conclusion he 
said, “Now that I have come to know this Christ, anything I 
have is His, and where He is I want to be.” He became a true 
follower of the living Christ. Today, if we are to realize the 
hope of an evangelized world and of the Orient brought to the 
Lord Jesus Christ, then the so-called Christian nations, includ- 
ing the United States of America, have to be really converted to 
Jesus Christ. There is no other solution of the missionary 
problem. 

We are in our day searching for leaders, clamoring for 
them; and when we get our leaders, we are very apt to criticize 
them, if we do not crucify them. But the great need of the 
world is not for leaders, it is for followers. When He whom 
we call Master walked in the midst of men, His chief invitation 
was, “Follow me.” He talked little about leadership, but this 
curious thing happened+—those who became’ the truest and 
most loyal followers by this very fact became the most powerful 
leaders. 

It was as one would expect it to be. If we scrutinized the 
life of Jesus Christ, we would realize that He is not an end in 
Himself and never so professed. He, too, was a follower who 
came, not to do His own will, but the will of Him who sent 
Him, and by virtue of the fact that He became lost, that He 
was always lost in the will of the Father, He was the greatest 
leader that the world has ever seen. 

Today, whether it be in little communities, in the nation 
or in the world at large, what we need is men and women who 
are so completely followers that they have lost their self-con- 
sciousness in the larger consciousness of a noble cause, of the 
church, of God Himself, so that all their vitality is preserved, 
not for self-aggrandizement, not for the lust of acquisition, but 
for service of the highest and deepest kind. Today the only 
thing that is going to save Christianity or Christian civilization 
is a higher type of Christianity, a conversion to the living Christ, 
so that His way will become our way, His thoughts our 
thoughts, His will our will. 

We are here, this vast throng of people, to further the 
greatest enterprise on earth. All other enterprises are of no 
avail without it. Taken alone they are but a great mass that 
has no meaning and no cohesion. Until some unifying force 


THE PRESENT WORLD SITUATION 29 


comes into the intricacies of society and trade, of national and 
international life, there cannot be that which God has purposed 
for the human race, and which my predecessor so clearly 
enunciated—a brotherhood binding man to man and nation to 
nation. 

It is the function of the West to minister to the East. Why? 
Because we have a privilege that they yet do not possess; we 
have the Evangel. We have tried it. In a measure it possesses 
us. We have reached a certain stage in missions, where there 
must be an advance in the Christianity of the church and of 
the nations, if there is to be an advance in China and Japan 
and India. 

In the early days of missionary enterprise, the oceans 
divided the continents. Today the waves of the sea unite the 
shores they separate. In the old days a heavy curtain hung 
between the East and the West, and when we sent out our mis- 
sionaries who were our very best, names that are written in the 
annals of fame, those to whom they were sent took for granted 
that they were sample Christians. Inasmuch as they did not 
know how the part of the world from which these men came was 
living, they assumed that it was living the gospel which was 
being preached by its representatives. They saw only a very 
high type of Christian in the mission field, men and women 
of heroic mold, true to the precepts of Jesus Christ, who would 
endure anything rather than relinquish their faith. 

Now the times are changed; the veil is torn down. Yonder 
Orient knows only too well how the Christian churches and 
the people in those churches are living, and how in so many 
instances and in such wide areas of life they are betraying the 
gospel that is being proclaimed to the yellow and brown and 
black races. What we expect in the mission field, we must do 
ourselves. Is it not so, that we are disappointed if the records 
that come from so-called foreign fields do not show a high type 
of Christian being produced; and do we not rejoice when in- 
stances are brought to us of how this man or this woman has 
broken away from the heathen customs, perhaps has been 
ostracized by those of their own blood in homes where they have 
hitherto lived in peace and quietness? Do we not inscribe on 
the roll of the martyrs those who have stood true till death? 
This is what we send our missionaries out to do, to equip 
people with such a knowledge of God, to introduce them into 
such fellowship with Jesus Christ that they will be able to 
stand against all temptations, move out of their old environ- 
ment, and if need be, lay down their lives for the gospel’s sake. 

Have we any business to expect such things unless we our- 
selves are doing them? Is our Christian society (I am speak- 
ing now of all the so-called Christian nations) so completely 


30 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


devoid of heathen elements that we can trust ourselves to ac- 
cept its conventions without challenge and so move in the midst 
of the great populations which compose the Christian countries 
as to make it indistinguishable who are Christians and accept 
the Lord Jesus Christ as their leader and who are the pagans 
and the heathens? That is the situation in the United States of 
America in the year of our Lord, 1925. There is no one com- 
pact body of persons whose bearing and character declare them 
to be Christians. 

In the first place, we demand of those who become Christ- 
ians that they put away their heathen gods and then that they 
put God as revealed in our Lord Jesus Christ before all else. 
There is a mystical side to religion, the binding of the individual 
human soul to the living God in Jesus Christ. We, of the 
Western world, can hardly appreciate just what this means to 
the Oriental who is contemplative, who loves to dwell upon the 
mysterious, who has eyes to see the invisible and the immortal, 
as perhaps we have not. Our gospel of today, at least, is a 
gospel of activity and of doing, but if this Western civilization 
of ours is to be saved for the fine service it can render to the 
whole world, it will have to become more meditative, more 
ready to learn the meaning of worship, more empowered to use 
silence, until God once more burns His power and His life into 
our human life, so that we can turn our practical affairs into 
means of exhibiting the Christian truth. 

The second step for us to take who desire to help foreign 
missions, as they are called (the term is wrong; we are all so 
closely knit together now there is nothing foreign), is to en- 
deavor to apply at whatever cost the principles and truths by 
which Jesus Christ lives, first to society, as we know it, and as 
we move in it; then to industry; then to politics; and then to 
the relations between nations. No more can we think of one- 
day-a-week religion, when we will be pious for a brief space, and 
quite regardless of religion and of its deepest and most refined 
principles during the rest of the week. 

The home is the great shrine of religion, but it stands today 
in need of a considerable amount of regeneration. I am within 
hailing distance of old age. I have one great fear lest I should 
consider that the freedom which I demanded for myself when 
I was young was so complete a thing that now that I have got 
to old age or am approaching it, I must see to it that the young 
folk only come within my definition of freedom and that they 
be denied the freedom that I demanded for myself when I was 
young. 

We talk about the revolt of youth today in this country 
and in Europe. We bemoan, as very probably our parents be- 
moaned over us, the new ways of youth and their lack of 


THE PRESENT WORLD SITUATION 31 


obedience. We may be right, in some instances without doubt 
we are right; but let us remember that if we are to win the 
youth of to-day, we must with Christian sympathy in the home 
discover what their idea of freedom is and guide them and help 
them sympathetically, instead of constantly carping. 

Again, is the license of youth to-day wholly due to the 
rebellious character of the children of the new generation? 
We talk of their lawlessness—how can the daughter or the son 
of a bootlegging father be anything but lawless? A short time 
since a young girl of sixteen said to her father, “I don’t see why I 
can’t drive your car.” “Because,” said he, “the law of this State 
forbids it. You are not of age, and I am a law-abiding citizen.” 
“Oh, are you?” she said, “Then what about those cases of liquor 
that are constantly coming into the house?’ A large part of 
the lawlessness and the evil-doing of the youth of our land is 
directly traceable to the home and to the lack of any Christian 
principles being definitely applied to all departments of life on 
the part of the parents. 

Then again, what shall I say about industry and the eco- 
nomic world as we know it to-day? Can we say it is Christian? 
Do we wonder that the Orient is rather alarmed that our ideas 
of economics should be passed on to them? It is a gratifying 
fact that today in the various industries in this country, there 
are something like eight hundred distinct codes of ethics. That 
is a move forward, but I maintain that until and unless the 
truths and principles by which Jesus Christ lived are applied 
intelligently and definitely to every department of life, industry, 
and economics as well as to the domestic affairs of the home, 
we are failing in what the Master of Life, Jesus Christ, expects 
of us. 

I once said not long ago to a prominent citizen of the 
State of New York, that the next step for the churches to take 
was to endeavor to apply the teachings of the Sermon on the 
Mount to practical affairs, and especially to industry. ‘Well,’ 
he said, “If you do that, you will declare war.” Possibly this is 
so, but it would be a holy war. 

As to politics, what shall I say about politics in this city? 
There is no phase of life in our nation, and so far as my ob- 
servation goes, in all other nations, the nations of Europe, that 
is so much in need of religion, as politics. So far as I can see, 
it has no code of ethics. We rejoice in the separation of church 
and state, but it is a separation, and not a divorce. There was 
a time (and this exists in some countries still), when the church 
and politics were entangled in a very embarrassing embrace, but 
they broke away. They were separated, yet not divorced; each 
has its own sphere, but neither can stand without the aid of 
the other. They should be mutual servants, and not, as in 


32 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


many cases they seem to be, enemies. I thank God that in 
this country we have a separation between church and state, 
and I also thank God that there is no divorce. So far as religion 
is concerned, the moment you take religion out of politics, then 
you have begun to destroy the state. I am of the mind that 
every citizen who believes that in a democracy he has a living 
share in the legislation of his country, should watch legislation 
and use that powerful influence which is his to register what he 
thinks in Christian terms by telegrams and letters to Congress- 
men and Senators on any question of moment. 

Do not think for one minute that these telegrams and letters 
are put into the waste paper basket with little or no notice. 
Far from it. They are scrutinized with care. If the citizens 
of our country would register their Christian judgment on pub- 
lic questions in this way, we would have a higher type of legis- 
lation, and we would not have some of the legislation that is 
enacted. 

Now I come to what, to me, is the great opportunity of 
Christians and the greatest opportunity of this nation of ours. 
What is the relation of nation to nation today throughout the 
world? What does international intercourse mean? I have just 
come from the League of Nations, where, by appointment of 
our own Government, I sat as a plenipotentiary in an International 
Conference for the creation of a treaty or the amendment, rather, 
of a treaty, dealing with an extremely intricate and difficult 
problem—a moral question, a question that has to do with com- 
merce, a question that has to do with health. Some forty nations 
were there represented. I am not going to discuss the procedure 
of the Conference. It was stormy at times but a calm has 
descended upon it. 

I will simply say this—that the international treaty for 
which that conference stands is one of the chief means of bind- 
ing the nations of the world together in mutual understanding 
. and cooperation when there is any great question to be dis- 
cussed that all the nations have in common. 

An international treaty is quite distinct from the kind of 
treaty which is agreed upon by two nations. For instance, this 
country has a large number of individual arbitration treaties 
with other countries. They are admirable as far as they go. 
But distinguish between the scope and the value of such in- 
dividual treaties and a mutual compact between all the nations 
of the world. More and more must we who believe in the estab- 
lishment of good will between nations stand for international 
treaties. 

There are three distinguished—the most distinguished that 
the world has yet known—expressions of this type of treaty at 
the present time before mankind. One of them, the Covenant of 


THE PRESENT WORLD SITUATION 33 


the League of Nations, has been too much discredited in this 
country by prejudice and by ignorance. At a largely-attended 
meeting last week, I had not had opportunity to discover the 
mind of the people present. I asked how many had ever read 
the Covenant. Perhaps ten persons held up their hands. I 
said, “If there are those of you who did not hold up your hands 
who have taken an antagonistic position toward the League, I 
would ask you by what right you have done it? If you are 
going to be an enemy of a thing, be sure that you know the 
character of that of which you are an enemy. You have no 
business to oppose the League unless you at least have read the 
Covenant.” 

I am not appealing tonight for adherence to the League. I 
am only saying that here is a distinguished instance of an at- 
tempt of the nations of the world to gather together in good- 
will, to live at peace. The Covenant may be poorly drawn, or 
it may be well drawn, but it is a glorious endeavor, and the 
world has never seen anything lke it before, it is taking the 
Christian ideal, if you read the first words of the Covenant, and 
trying to put it into practical form on an extensive scale. 

Then there is the World Court. I speak of these things, my 
friends, because they are Christian in their aim and in their 
possibilities. The Christian Church and individual Christians 
can no longer dally about this matter of war. It is time for the 
Christian Church to declare just exactly under what conditions, 
if any, what we ordinarily call murder can become a glorious 
virtue. The Christian Church has got to say in no uncertain 
voice whether it accepts war as an evil necessity and will sup- 
port war when it arises, or whether it believes that it is a bar- 
barous atrocity, that there is a substitute for it, and that we 
must discover and use that substitute. The time has come when 
this decision must be made and when in no uncertain terms 
the Church of God must speak. I say for myself, and I say it in 
the name of Christ, I am against war, I hate war and I think it 
is an atrocious barbarity and must be dethroned from the posi- 
tion which it has usurped. 

Let me be perfectly clear so that no one will misunderstand 
me. Never while I live will I allow one whisper against the 
glory of that body of youth, the best of our land and of other 
lands, who thrilled by an ideal which they saw clearly, responded 
(as I did) to the call of country and went forth. I happened 
to survive, but many of them laid down their lives and their 
names are written forever in the annals of our national fame. 
But, just as a day came in the history of religion when God 
laid His hand on the arm that was uplifted to offer human 
sacrifice and said, “No more of this, there is a better way,” so 
now God has laid His hand upon the Christian nations and has 


34 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


said, “No more of this, there is a better way.” All our hatred 
of war, all our abuse of war will be of little avail unless we get 
war’s substitute. 

What is war? It is the abuse of force and not the use of 
force. It is guile and deceit added to force. I stand for the 
use of force under righteousness and law. The idea of a police 
force suggests the legitimate use of force, but here is what we 
do in connection with disputes between nations. We say that 
we will decide who is right and who is wrong by asking Chief 
Justice War to decide. 

We have no certainty that force will ever take its side, or 
will always take its side, with the right, avoiding the wrong; 
indeed, it is conceivable that more often it will choose the wrong 
than the right. At any rate, that happens. Now are the great- 
est problems that come before mankind to be settled in this 
way, when we would not think of so settling a dispute between 
two neighbors? One might just as well appeal to the trial by 
fire as to appeal to such an arbiter. So, what must we do? We 
must do what our President is trying to lead us to do, and 
which, when a certain stubborn group in our Senate come to 
their senses, we will be able to do. I speak as an American 
citizen who has won his citizenship. I want to see the con- 
stitution of our country obeyed; I want to see the Senate of 
the United States advise the President in matters pertaining 
to foreign affairs, but I refuse to be silent, when any clique or 
group, whatever they may call themselves, in the Senate block 
the way to the will of the people. I am speaking not only as 
a citizen; I am speaking as a Christian. 

Now, I know all of the weaknesses of the Court. I have 
studied its statute, which is the creation of one of our very best 
minds and one of our foremost statesmen, Elihu Root. At least, 
he had a larger share in it than any one else. In that Court I 
see in embryonic form a Supreme Court of the World, which, 
when any question of dispute arises between nations, will be 
able to give judgment, and its judgment will be accepted as 
quietly and as simply as when our own Supreme Court gives 
judgment, as it has done in eighty-seven cases between two 
States that have had disputes. There is no other course. We 
must insist that our nation take its place in good faith and in 
good will by the side of all other nations in this attempt, and, 
please God, it will be a successful attempt, forever to turn out 
of the Supreme Court of the World Chief Justice War, and put 
in its stead Chief Justice Law. | 

There is still another great international treaty before the 
world for consideration. It has in it a note that is full of inter- 
est and which every Christian and every citizen should study. I 
refer to what is called the Geneva Protocol. I am giving these 


THE PRESENT WORLD SITUATION 35 


instances of an attempt of the nations of the world to express 
good will toward one another, and to outlaw war. In that 
Protocol, war is placed exactly where it ought to be placed. It 
is made an outlaw; and, as was said in Geneva at the time the 
Protocol was born, “he is the aggressor who will not arbitrate 
or bring his cause to a Court of Justice.” 

I have spoken out of the fullness of my heart and out of some- 
thing that is akin to a passion. I see but two things to live for: 
one of them is the unity of the church of God; the other is the 
good will among the nations that will forever banish war. More 
than ever the mission field demands that there should be unity 
of the church in the homeland. That cannot come in a moment; 
but at any rate, we can think unity, we can pray unity, and toa 
large extent, we can practice unity. 

I was sectarian enough once to be shocked when some one 
who did not belong to our own branch or part of the Christian 
Church came in to fellowship with us, and we happened to 
think that he did belong, and afterwards discovered that he did 
not. But let us start in a new and better way. Let us always 
look on a Christian as a brother and be ready to give him, even 
if he does not belong to our own special group, our fullest 
Christian confidence. I believe it is with that spirit, more than 
by any formal meetings or endeavors, that we will cultivate the 
spirit of Christianity, and in the end the unity of the Church of 
God. 

The Kingdom of Heaven is at hand! All these things to 
which I have made reference have to do with the coming in of 
the Kingdom. But are you and I thinking only in terms of this 
world? Are we merely trying to build up something that will 
make the world of tomorrow better for our children, happier, 
more prosperous, more spiritual? If so, there is something 
wrong in our Christianity. | 

At a meeting of Copec*, as it is called in England, within 
the last year, a distinguished German, a theologian, went away 
inspired by all that he had taken part in, but puzzled. He said, 
“Here are a group of Christians who have been together for 
two whole weeks, and yet the second coming of Christ has never 
even been mentioned.” (Laughter.) Don’t laugh. Remember 
that Germans today who have really suffered, are men who 
now are not looking (and this also is true of some of the great 
sufferers of other nations in Europe) for anything in this world 
in the way of comfort and joy, but they are looking beyond 
into the Kingdom as it is just on the other side of that divide 
which you and I before many years at longest, will cross. 


i 
*The Conference on Christian Politics, Economics, and Citizenship, held in Birming- 
ham, England, April 5-12, 1924. 


36 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


The Church has lost too much of other-worldliness. How 
Christ shall come and when none of us can say, but if He does 
not come in some dramatic way and wind up the universe as 
the literalists may believe, He will surely come to everybody in 
this auditorium before a century passes, and then what? Why, 
then we shall move out into that great Kingdom for which we 
are here on earth to prepare, and to gather material, wherewith 
to build it. 

It is not that we are going to get something from that 
Kingdom when we enter; it is rather, that the Kingdom is wait- 
ing for us to come with our arms full of sheaves as good reapers, 
and that, therefore, our horizon must not be confined to this 
world, but a new and a higher type of other-worldliness must 
descend upon us. Then, I think, there will be a higher type of 
faith in our midst. There is not only unity between East and 
West, but also between here and beyond. 

Faith today is very often nothing more than very wise 
calculation, but the kind of faith that God has for His Church on 
earth is of a higher sort. It will open our eyes so that we will 
be able to see—as we cannot now see—where the key lies and 
what is its shape that will unlock the doors that form barriers 
between races and nations and peoples. A Church full of faith 
that works for the beyond and not merely for time is the 
Church which God will endow with His blessing and with His 
power of sight and wisdom, as well as with His strength and 
vitality, of which today the Church is scant. 

The good Lord is with us, and I know that He has seen 
my desire at any rate to help you, His children, my brethren, 
and that He will forgive what I may have said amiss and 
that He will bless what I have said in accordance with His 
will. 


Eiht bts Goa OL TET RS PROBEEMS 
OF THE WORLD 


HIS MESSAGE TO THE INDIVIDUAL 
THE REVEREND JOHN B. MC LAURIN, INDIA 


It is my very great privilege this day to speak to you of 
what Christ means to the individual;’and I do this the more 
gladly because we have found in missionary work that the 
transformation of the individual in Jesus Christ is not only the 
basis, but also is the vindication of all that we are doing through 
Him, and that He is doing through us, throughout the world 
today. 


It is the basis of all that we are doing, absolutely funda- 
mental to all our work. We have seen many ambitious schemes 
collapse and we have seen many noble enterprises fail. They had 
organization behind them; they had wealth behind them; they had 
consecrated service behind them; but they came and they grew 
and they passed, because they were not surely founded on that 
one rock, Jesus Christ. 

There are cities in India today where, in the sixteenth 
century—so we are told by travelers who went through the 
Mogul Empire—there were great churches. The largest build- 
ing in the royal city of Agra was a Christian church, and the 
chimes in the tower of the church could be heard to the farthest 
confines of that great city. If you go there today you will find 
that not one stone is standing upon another of that church. 
There are no Christian chimes which can be heard for more that 
a few blocks, much less to the confines of that city. Founded 
upon diplomacy, founded upon cleverness, those stately edifices 
were—yes, but something was lacking, something which brought 
them under the condemnation of that uncompromising text, “Every 
tree which is not planted of my Heavenly Father shall be uprooted.” 

It is indeed fitting that we should turn our attention to what 
Jesus Christ will do for the individual and to His message for 
the individual, because it has been found over and over again, 
sometimes at the cost of much life and treasure, that there is no 
other permanent foundation. 

The new life in Jesus Christ in the heart of a man ransomed, 
redeemed, saved and transformed; there you have the basis, there 
you have the living stones with which you can go on and build 
the city of God throughout this world. Not only is it absolutely 
foundational to all our work, but it is the vindication of all that 


37 


38 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


we are doing. The educated Hindu of today (and I presume 
the thinking Chinese and Japanese as well), cannot believe 
that there is a power in Christ which will solve the problems of 
sin, of impurity, of self-seeking in the social group and in the 
nation, if that power is not able to solve those problems in the 
heart of the individual man. 


Today the thinking Indian (and I presume, the thinking 
men of every country of Asia), is looking for a salvation for his 
beloved land. A new spirit of patriotism is abroad. In those 
Eastern lands you can feel it rising about you like the incom- 
ing tide; and the genius and heart of that new spirit is simply 
this: Where can we find some power which can lift our beloved 
nation and country out of those chains and out of that darkness 
which now bind and imprison her and place her shoulder to 
shoulder with any other nation on the face of the world; so that 
she may go forward and fulfill her national destiny? They are 
asking this question today, and in asking the question they are 
judging our Savior and our holy faith by what it can do down 
among the scavengers, among the outcasts, among the middle 
classes, the artisans, the farmers as well as among the Brahmans 
of India. 


If we can show truly that this transforming power exists, 
that in Jesus Christ life is made new and victorious; if we can 
show that in the individual heart sin and all that is low and 
mean can be stamped out and conquered forever, then the old 
gods will pass, and they will look more and more to the Savior who 
has saved this one and that one as the One who is to be wel- 
comed with open doors into their land. 


This principle is the vindication of all our work, because it 
is always true that the individual and not any social group is 
the common denominator of the race. It is not because we have 
a sense of obligation to others of our family or to others of 
our race that we have this divine obligation to all the world; 
but the heart that has truly experienced, as we have heard stated 
so eloquently from this platform, the transforming power of 
Jesus Christ, that through Him has won the victory, that heart 
leaps forth to give that message to the farthest bounds of the 
human race, because it has found for itself the secret of victory 
over sin. 


It is such a heart that knows Christ, that knows there is no 
difference, “for all have sinned and come short of the glory of 
God, being justified freely by His grace through the redemption 
that is in Christ Jesus.” It is because J am a man and as a man 
I have a man’s temptations and a man’s possibilities, the tempta- 
tion conquered in Jesus Christ and the possibilities developed, 
that I know that Jesus Christ has a similar message for my 


CHRIST: THE SOLUTION OF THE PROBLEMS OF THE WORLD 39 


fellowman, no matter where he lives, to the farthest bounds of 
this world. 

In order that I may make these points clear this day, I am 
going to bring to your notice, two instances which have come 
under my personal observation. I will draw one of these from 
the lowest level of Hindoo society, and one from the very high- 
est levels of that society. The first individual of whom I am 
thinking belonged among the scavengers of India. I can not 
say the "scavenger caste’ because you know that below the 
caste system are the untouchables, one-fifth of the population 
of India. You probably know something of the conditions under 
which they live. Still, below these there is another group of 
slaves, the scavengers, even more wretched, their religion even 
more of a devil worship, their social life more of a human pig 
sty. Such are the conditions of grinding poverty under which 
those poor people live, the nature of the work that they must 
do, which they share with the swine and the dogs of an Indian 
village, that such conditions would smother any human soul in 
a week, and crush out of it all possibility of rising superior to 
such circumstances and of laying hold of the living God. 

The one I have in mind was a woman, a small, fair, frail 
creature, in a certain town of South India. Among her other 
duties she came daily to sweep out the mission house. She at- 
tended the prayer services held in the house and in the town, 
and duly the regular teaching of the life of Christ, the words 
of eternal life and the deeds of healing began to have their 
effect. One day, she announced that she would follow Christ, 
that she had accepted Him as her Savior and her Master. The 
missionaries were frightened. They knew the conditions under 
which that woman lived. They knew that beyond the village 
there was the outcast settlement about which a certain text in 
the Hindoo scriptures writes, “They shall be outside the habita- 
tions of man and their wealth shall be dogs and donkeys.” They 
knew that beyond these untouchables, and untouchable by the 
untouchables themselves, was the little group of scavengers, 
four huts, one occupied by the man whom I cannot call the hus- 
band of four women, one of whom at his desire and his command 
lived with him, the other three living with their families in the 
other three small huts awaiting their turn. He came up on the 
mission house verandah one day to talk over her salary. The 
missionary was not very sympathetic for the simple reason that 
he knew she would never see anything of the salary herself. 
I remember him as he stood there, a powerfully-built man, the 
dirt on him in flakes, his matted hair roped with dirt. As I 
looked into his face, I saw stamped there pure bestiality as I 
have never seen it before or since. It came like a blow in the 
face that any one made in the image of the living God, could 


40 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


possibly sink so low, as I looked into his eyes and saw the swine, 
and the fox and the snake leering out at me in a sort of degraded 
self-confidence. 


He commenced to talk. We carried on a conversation for 
a while. He was sent home unsatisfied. He took a five-foot 
staff, beat the woman until she fell unconscious on the floor. 
She was carried out by her own children, some water from the 
nearest ditch was thrown on her, and the next one took her 
place. She lived her life’ under these unspeakable conditions, 
carrying on the work she had to do, day by day, going through 
that village as a scavenger. 


So, when she announced her intention to follow Christ 
there was a missionary council. What could be done? Could 
she be sent back to her own parents? Certainly not. They 
knew no other manner of life. They would at once send her 
back again to this beast. Could she be kept near the mission 
house? Certainly not. How could we kidnap her, as it were? 
Besides, she did not care to come. She seemed to have an 
idea that-she should go back and fight her fight and win her 
victory where she lived. She was never allowed to join the 
Christian church, but she went back to her home, after making 
her decision, and announced it there. Impossible and incredible 
as it may seem, there under that cloud of lust and cruelty and 
bestiality, day by day, she showed forth the true white witness 
of a Christian life. As she came to Christian prayers on Sun- 
day the men sitting on the right of the church and the women 
on the left, this little fair creature would be sitting up in the 
front row and at the mention of the name of Jesus Christ, you 
could fairly see her face shine with hope, and joy and love, and 
the patience of Jesus Christ. 

How could she do it? I doubt whether one of us would 
have lasted a week under her trials without the inner power of 
the heart which she had found, the power of Christ which can 
take one from the very mire, can transform and cleanse, can 
strengthen and glorify and can place as a light in the darkness, 
walking like the few in Sardis, in white garments. It is a miracle. 
There is no other explanation for it. 

The other instance of which I wish to speak as I said, is 
one from the very highest, or one of the very highest, grades 
of Hindu life, a Neyogi, one of the highest sub-castes of the 
Brahmans. ‘Their life was very different. The largest house on 
the village street—a village of about twenty thousand inhabit- 
ants—had a deep cool verandah, floored with mud it is true, but 
at the same time deep and cool, and within could be seen the 
courtyard and the rooms on each side. There this boy lived 
with his elder brother and his mother. 


CHRIST: THE SOLUTION OF THE PROBLEMS OF THE WORLD 41 


He was a graduate of Madras University in Arts and in 
Law. You could go into their house, and if they would allow 
you to go into the kitchen or their dining room, you could eat 
your dinner off the floor, spotlessly clean—the brasses, the pots, 
and the pans shining, until you could see your face in them. 
They were the lords of several hundred acres of land, the center 
of the social life of the whole village, “Proud were they of their 
name and race,” and that pride was not altogether without justi- 
fication. Culture, refinement and education had been traditional 
in that family for generations and perhaps for centuries. 

Ananda Rao went down to Madras, and came back with his 
legal degree and with his arts degree. His heart was burning 
as he looked forward to a successful legal career, and there 
was in his heart too a great passion for India. He longed to 
find the Divine Power, to have the message which should lift 
India out of the weakness and degradation which makes the 
young Indian today grind his teeth, as he contemplates Western 
nations. He was eager for some power which should strike the 
shackles of caste and idolatry from India’s wrists and which would 
place her in the light of true freedom. 

As he looked about him and took stock of his native village, 
his task resolved itself in his mind into two problems—the 
problem of purity and the problem of service. Where would he 
find the one who could cleanse his heart, who could give him 
the secret of victory over sin, and where should he find the 
one in whom he would find his ideal of service for others? 

He walked restlessly down the streets of that town, he went 
into this place of worship and that, and read many books. One 
day he met the pastor of a little group of Christians in the out- 
cast hamlet. They became friends, and the friendship deepened. 
Then the young pastor very wisely gave him a copy of the four 
Gospels. Ananda Rao went home and sat on his little string cot, 
reading it by the light of his tin lamp on the wooden stand. You 
and I know what he read. He read about the leper by the road- 
side and how with his eyes on the eyes of Christ, he came nearer 
and nearer until he went to the feet of Christ with that cry, 
“Lord, if Thou wilt, Thou canst make me clean”; and, how Christ 
touched and cleansed the leper with the words, “I will, be thou 
clean.” Out of that sacred page there came a hand, a wounded 
hand, and it touched the heart of that boy, so that he rose to his 
feet and said, “I have found the power and I have found the 
Savior.” He threw down his old books, went out and got hold 
of the hand of our Christian preacher and said, “I am with you; 
I have found it. I am with you for Christ forever.” 

It was hard to give up his inheritance and to meet with the 
execration of his townsmen. His elder brother cursed him and 
spat in his face, and his mother came with disheveled hair and 


42 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


torn garments and threw herself at his feet and wept. Aye, 
but he knew what Jesus Christ meant when He said, “He that 
loveth father or mother more than me is not worthy of me,” 
and with many another he knew what Christ meant, when he 
said, “He that would come after me let him deny himself and 
take up his cross daily and follow me.” The proud Brahman did 
forsake all, going to the seminary he became a Christian preacher, 
and found his ideal in purity of heart and in loving service with 
Jesus Christ to the point of suffering and sacrifice with Him. 

Jesus Christ, what does He do for the individual? He saves 
them and he saves them to the fullness of the Christian life, for 
there is “no other Name given under heaven amongst men where- 
by we must be saved.” 


HIS VVMESSAGE LOR SOCiin ley 
MISS MABEL K. HOWELL, NASHVILLE, TENNESSEE 


While we have been listening to the one who has just 
spoken, our hearts have rejoiced that in the great message that 
Jesus Christ gave to the world there is that which will trans- 
form and redeem all the individuals whom God has made out 
of all the nations. We have never known in all its fullness the 
wonderful story of the twice-born men of all the peoples of the 
earth. We can but rejoice this morning that our Christ gave 
to the world a message and a gospel that is adequate to save 
the individual. 

But I am here this morning to call your attention to the 
other side of the gospel message. I am here to tell you that 
society must be saved, that the social order must be redeemed, 
that the group mind, the group will and the group conscience 
must be brought into harmony with and be vitalized by the 
principles and teachings of Jesus Christ. This in no way con- 
troverts the belief that the message of Christ was spoken to 
the individual, but assumes that we would not be presenting 
the whole gospel of Jesus Christ were we not to claim for Him 
the power to redeem all the associated life of men. 

Do we need another religion to save the social order? There 
are men today, leaders in the thought life of the world, who 
would make us think that the gospel of Jesus Christ was not 
sufficient for the salvation of the associated life of men, and 
that the world awaits a great new teacher, a great new social 
philosopher, who shall speak the word which will redeem the 
life that we try to live together as peoples, as races, as nations 
throughout the world. Are we, this morning, prepared to say as 
a great missionary conference that because Jesus Christ has not 
had His chance to redeem the world in all of these interrelation- 


CHRIST: THE SOLUTION OF THE PROBLEMS OF THE WORLD 43 


ships, His message is not adequate for the redemption of the 
world? Or are we ready to say with Charles A. Ellwood in 
one of his recent books entitled “Religion and Social Recon- 
struction,” that Jesus laid a foundation in religion and ethics \ 
that is as solid and as stable as the foundation that was laid by 
Copernicus in astronomy and by Darwin in biology. 

If I understand why we are here this morning, it is to face 
together whether or no, we, as a great body of missionaries, as 
a great body of Christian leaders of all the churches of the 
United States and Canada, are ready to proclaim a great new 
crusade to bring all the relationship of this world of ours into 
captivity to the principles and the teachings of our Lord Jesus 
Christ. 

1. Jesus knew that His message had in it the power to 
redeem society. He knew that in the word that He spoke, which 
became the watchword on his lips, the Kingdom of God, was to 
be found the principle which would redeem mankind. Jesus 
knew the value of that word. In that expression, the Kingdom 
of God, He answered, as you and I well know, the two great 
fundamental cries of the heart of humanity, those cries that 
were voiced by Philip when he said, “Show us the Father and 
it sufficeth us.” And by that young lawyer who came and said, 
“Who is my brother?” In that wonderful enunciation of the 
Kingdom with its sonship to the Father based upon regenera- 
tion, and its brotherhood based upon a common fatherhood, are 
the principles, ideals and teachings which, if applied, will redeem 
the associated life of men today. 

Jesus knew He was bringing into the world a teaching 
which ultimately would revolutionize the social order; and yet 
He also knew that individuals had to be won as a basis for that 
social order. So He gave his time, thought, labor, and prayer 
to the winning of a considerable body of sons who would serve as 
a basis for the social order that would be redeemed under the 
great thought of the brotherhood of man. But as we turn from 
Jesus and come down through the ages, we realize that, 


2. The .aggressive and missionary leadership of the world 
throughout the ages has realized that in the message of Jesus 
was that which would save the associated life of men. 


The early Christians knew it. They were conscious that 
they were being called upon to be the stewards of a revolu- 
tionary doctrine that if applied would destroy the great Roman 
Empire. Those men put into practice the principle of brother- 
hood. They brought together into their organization the Jew 
and the Gentile; the rich and the poor; the master and the slave; 
the ruler and the tax collector; binding all together by the tie of 
Christian brotherhood. 


Missions’”’ 


44 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


We know today that the teachings of those early men, 
like Peter and James, dealt with these great problems of the 
interrelationship of men. We know too, that these great 
Christian leaders gave their lives in martyrdom, not so much 
because they, as individual men, were the followers of Jesus 
Christ, but because the Roman rulers knew that in the doctrine 
they professed, in the Master to whom they were loyal, were 
to be found the principles and the teachings which would 
ultimately overthrow the Roman Empire. Their very death as 
martyrs is a proof of the social mission of those early Christian 
fathers. 


As we come down into early missionary endeavor in all the 
missionary fields of the world, we find that the men and women 
who were sent out from the churches of the United States and 
Canada and from other nations to speak the word to the nations 
beyond, in no sense separated in their thinking the great message 
of Christ to the individual from His message to the new social 
order in which they found themselves. This assertion needs no 
proof before this body. Several years ago, Mr. Robert E. Speer 
described forcefully the social conscience, and the social activity of 
that early group of missionaries. It is a marvelous story of im- 
proved agricultural methods, of the manufacture of cotton cloth 
and silk, of the introduction of steam engines, in short, of the bring- 
ing to the economic life of the peoples of the world that which would 
make it possible for them from the economic standpoint to live 
the Christian life.* 


But what of our later missionaries—the missionaries who 
are working as our representatives in all the mission fields of 
the world today, what do they say? ‘There is a new conscious- 
ness on the part of the missionaries today that they must inter- 
pret the full gospel of Jesus Christ, that they must give to the 
peoples that they are teaching the brotherhood side of the gospel 
of Jesus as well as the sonship side of his wonderful message. 
As one goes about among missionaries it is evident that they 
are consciously feeling that they must, in some way, bring to 
the thought and conscience of the peoples to whom they are 
ministering the fact that in Jesus and in His teachings is the 
power to redeem the life that they live together politically and 
industrially, as well as the life that they live as individual sons 
of the Lord Jesus. 


There is a new technique in the missionary body. It comes 
from the great social work of the West. But after all the thing 
that characterizes the missionary on the mission field today, as 
I see him at work, is a great social passion to see even whole 


*See a ad by Dr. Robert E. Speer, “The Social Ideals of the Founders of Modern 
th Foreign Missions Conference Report, 1921. 


CHRIST: THE SOLUTION OF THE PROBLEMS OF THE WORLD 45 


communities redeemed by the power of Jesus. It has seemed to 
me, as I have stood at the side of some of these men and women 
on the mission field, that they were looking out over their 
villages, as in Korea, or over their cities and rural communities, 
as in China, with the heart of Jesus when he said, “Jerusalem, 
Jerusalem, how would I have gathered thy children together 
even as a fowl gathereth her brood under her wing, but ye 
would not.” There is a realization in the missionary body that 
if they truly present the full message of Jesus it will, because 
of its principles, redeem that community life and bring it into 
touch, sympathy, and alignment with the great cause and pur- 
pose of Jesus Christ. 

One of the most inspiring sights on the mission field today 
is the way in which the social passion has taken hold of the 
native Christian churches. In all of these lands, where the 
Christians are coming into self-consciousness and organizing 
their associations, as they have done in China in their China 
Christian Council, you come face to face with a program for 
the redemption of society. I have sat in conferences in China 
and heard them discuss how they could apply the principle of 
Christian brotherhood to the new industrial order that is 
emerging; how they could apply the principle of the worth of 
the human personality to the condition of womanhood in China; 
how they could reach out into all the difficult and un-Christian 
phases of their society and bring to bear upon it the wonderful 
principles that are to be found in our gospel of Jesus Christ. 
And so today, it seems to me, that the native church in the 
mission fields has caught a vision of the fullness of our gospel 
such as probably none of the churches that sent the missionaries 
forth had at the time it sent them forth. 

3. Public opinion in the world today is demanding that the 
church of Jesus Christ release the principles and teachings of 
Jesus and apply them to the social order. We can not say that 
too forcefully. The church of Jesus Christ has a stewardship 
of those principles that in the opinion of mankind today will 
save the world in all of these relationships of life. It is needless 
‘to elaborate upon this. The great social reformers of the 
world today are saying it from their platforms. They have tried 
the transformation of the social order without the spiritual part 
of Jesus’ message and they know it does not work. They know 
it is superficial, they know it will not stand and it will not abide, 
but they are beginning to realize that in the Christian gospel 
of divine sonship through regeneration and of brotherhood 
through common sonship is to be found the principle that will 
ultimately redeem mankind. The leaders in the social science 
world today are saying that our gospel is the perfect social 
religion, that it has in it every element that is needed for the 


46 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


salvation of the social life that we live together. What is the 
trouble, men and women of this convention? We have not 
applied it. Today we are thwarting the carrying of the message 
to the uttermost ends of the earth, because our great inter- 
relationships in America and England and among the nations do 
not represent the great social principles and teachings of our 
Lord Jesus Christ. 

4. The Church is ready. The Church is convinced; the 
church wants to go forward in this great new crusade; she 
wants leadership. Time does not permit the development of 
this theme. 

5. The youth of the world today is ready. The students of 
our colleges and churches, as we met them at Indianapolis, were 
saying, “We want as missionary volunteers to put into effect a 
crusade to bring to pass the ‘Jesus way of life’ in all the world.” 
Yes—the Church is ready and the young life that is to be the 
foundation of the missionary leadership of the world for the 
next generation is ready. 

6. Are we ready? Will there go forth from this great Con- 
ference representing the very heart of the missionary spirit of 
the churches of Christ of America and Canada, leadership in the 
application of the teachings of Jesus to all the inter-related life 


of men? Are we here this morning to start that crusade? God 
wills it. 


HIS MESSAGE TO NATIONS AND RACES 
MR. JOSEPH H. OLDHAM, M.A., LONDON 


Secretary, The International Missionary Council 


When I was asked to speak on this topic the first question 
which suggested itself to my mind was whether Christ had a . 
message to nations and races. In a deep and true sense, as Mr. 
McLaurin has reminded us, Christ’s message is addressed 
primarily to the individual. I know no way in which we can 
get a better world except through the conversion of individual 
men and women. I know no way in which the Kingdom of God 
can come except as individual men and women by an individual 
act of repentance turn from their false ideas and their selfish 
ways and by an individual act of faith receive the new life which 
is the gift of God in Jesus Christ. 

And yet I think it will be apparent to all of us that it was 
indispensable that such a topic as this should have a place on 
the program of this Conference, if we reflect on the extraordinary 
transformation which has taken place in the world since the 
missionary movement began. Since the day when William 
Carey more than a century ago preached his great sermon, since 


CHRIST: THE SOLUTION OF THE PROBLEMS OF THE WORLD 47 


many of the great Boards that are represented in this Confer- 
ence were born, we have witnessed the invention of the locomo- 
tive steam engine, of the steamship, of the automobile, of the 
airship and the airplane, of telegraphy, of the telephone, of wire- 
less telegraphy. Accompanying these inventions, and, to a 
large extent, due to them, we have seen more fundamental 
changes take place in the structure of society. We have wit- 
nessed the growth of the industrial revolution with a social 
order based largely upon capital and the growing power of organ- 
ized labor. 

We have witnessed the extension through the world of 
representative institutions with the power passing into the hands 
of the people. We have seen coming into existence in the West 
and now beginning to come into existence in Asia and Africa the 
powerful engine of popular education. We have seen the 
growth of the press with its enormous influence. We have seen 
the rise of the modern, highly-organized bureaucratic state. We 
have seen the increasing growth of international commerce and 
international finance, so that every part of the world in which 
we live has become economically dependent upon every other 
part. 


I have been very much interested in the last few months in 
missionary conditions in East Africa, which as you know, was 
visited last year by the Phelps-Stokes Commission under Dr. 
Thomas Jesse Jones. What is the keyword in regard to all the 
colonies in East Africa? The keyword to the situation there at 
the moment is cotton. Why is that the keyword? It is because 
the mills of Lancashire cannot get from other sources a suf- 
ficient supply of raw cotton to keep them going. Therefore, 
they have to develop new sources of supply. That is but one 
illustration out of a hundred of the way in which the fortunes of 
the different peoples of the world have become economically 
linked together. 


What I wish to suggest to you is that all these new con- 
tinents of human life and human activity which have come into 
existence during the past century are just as much a part of 
the world to which the Christian witness has to be borne as the 
physical continents of Asia and Africa where the gospel has to 
be preached. That was the truth that Bishop Brent so power- 
fully and impressively put before us last night. It is not my 
purpose to enlarge upon that theme but to deal only with one 
aspect of it, viz., that those individuals in the world to whom 
we have to carry our gospel exist as members of nations and 
races, and that that fact, that sense of solidarity that they have 
with those of their own nation and their own race, is something 
which may color the whole texture of their minds. 


48 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


I do not myself believe that there is anything in racial dif- 
ferences which need separate men from one another, or inter- 
fere with spiritual fellowship and unity; but when these racial 
differences are associated, as in fact they are associated as we 
find them in the world today, with different civilizations, with 
different political systems, and with different economic systems, 
then you may have in that fact of national solidarity, or racial 
solidarity, something which determines the attitude of men to 
those who belong to a different nation or race than themselves. 
Consequently, this sense of nationality, or the sense of race, 
may come to constitute an insuperable barrier between minds 
and minds, so that men are unwilling to receive a message from 
those to whom they are nationally or racially opposed. 

A hundred years ago those who were interested in the mis- 
sionary cause were praying that the doors might be open. China 
was a closed land. Today, physically, the world is open to the 
preaching of the gospel; but a very serious fact still remains 
to be faced in that, while the doors are physically open, there 
may grow up in men’s minds that which closes them to the 
preaching of the gospel. 

It may be of no advantage to us to be physically present in 
the continents, where we desire to preach the gospel. We may 
be living in a world of illusion in thinking that we are necessarily 
preaching the gospel to people’s minds, because we have mis- 
sionaries located in these different centers, if there grows up 
through national and racial prejudice a consciousness which 
closes their minds. 

Bishop Brent reminded us last night that the cause of in- 
ternational good-will was a fundamental humanness. That is 
profoundly true. It is also a fundamental missionary interest. 
What then has Christ to say to us in a situation like this, a situa- 
tion that touches the missionary cause at its very heart? I 
have time to speak this morning of only two adjustments, two 
personal changes which, if we will allow our Lord Jesus Christ 
to reign over our hearts and lives, will give Him the opportunity 
of transforming the situation in which we find ourselves today. 

In the first place, if we will allow our minds to be converted, 
if, as St. Paul says, we allow ourselves to be transformed by the 
renewing of our minds under the influence of the mind of Jesus 
Christ, we shall be delivered from the danger to which we are 
constantly subject of losing sight of the individual in the nation 
or the race. 

In the Christian scheme of things a man is intended to live 
in human relations as a person with persons. The whole tend- 
ency of modern life, with its increasing complexity and organ- 
ization, tends to make us forget this fundamental human and 
Christian truth. Life during this past century has become im- 


CHRIST: THE SOLUTION OF THE PROBLEMS OF THE WORLD 49 


measurably more complex. We deal with corporations, with 
organizations and federations of employers, with organizations 
of labor, and even with nation over against nation and race 
against race. There is no more fundamental need of our modern 
life, than that of humanizing the relations of men with one an- 
other. That is profoundly true of races. The tendency all the 
time is to lose sight of the individual Indian in an abstraction 
which we call India, of the individual Japanese with his human 
need and his human aspirations in an abstraction called Japan, 
of the individual negro in an abstraction called the negro race. 

What we have to do if we wish to be Christian, or truly 
human, is to rediscover the individual in all his unique and ap- 
pealing individuality, to see him as Christ saw him, as an in-| 
teresting human being, as one who has human needs. The only 
power that is going to enable us to do that adequately is 
religious faith. In a naturalistic view of the world the indi- 
vidual has no such value. Life is plentiful, human life just as 
plant life. It is plentiful and it is cheap; and the only real rea- 
son, if we think it out, why the individual has a value, the kind 
of value that is attributed to him in the Christian view of things, 
is because there once lived on this earth a carpenter who took 
upon himself our human nature and conferred upon it an 
immeasurable dignity; because every individual, no matter what 
race he belongs to, is an object of God’s care and God’s love, and 
therefore must be an object of interest and care and love to those 
who know and understand God’s purpose; because that individ- 
ual, no matter how humble his circumstances, how backward his 
race, is an individual for whom Christ died. 

It is this Christian view of things that is going to enable 
us to bring to civilization, to this world situation what it sorely 
needs, the rehumanizing of the relations of men with one an- 
other through the discovery of the individual. That in itself 
will not provide a solution of our racial problems, but it will set 
to work in the world a new creative force, without which no 
solution of these problems will be possible at all. In the light 
of this Christian and human way of looking at life we get at the 
only solution that matters of the problem of equality. The only 
equality that is worth talking about is the equality of men as 
human beings, and the fact that a great deal of this discussion 
which is so common in our day, as to whether races are equal 
is, in the Christian view of things, quite beside the point. 

It is no more relevant to the difference in humanity than to 
differences in the members of a family. There are all kinds of 
differences of gift and capacity in a family, but the members 
know that they are equal as members of one family. The real 
meaning of equality is quite irrespective of differences of gift 
and capacity in the different races. Men are equal as human 


50 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


beings; and as we get this Christian outlook upon our fellowmen, 
and see them in their human need and their human potentiali- 
ties, as those who have been born to grow up into sons of God, 
we establish a genuine equality within which all differences find 
their proper place. 

Just think what an emancipation it would be in the world 
in which we are living, if we could break free from the prison 
house into which we shut ourselves by our hates and our pre- 
judices and our fears and could go out to breathe the ampler 
and freer air of a world in which nothing human is alien to us 
and in which we live in human relations with our fellowmen as 
persons with persons. 

St. Paul tells us that the end of the whole creative process, 
what the world is waiting anxiously for, is the manifestation of 
the sons of God. I believe that the sons of God are those who, 
like the great Son of God Himself, live on earth with their fellow- 
men of every class and of every race in the relation of human 
friendliness and helpfulness and love. Now that is what Christ 
will do for the world, if we allow Him to reign over our hearts 
and minds and convert them, and so to transform our outlook 
upon life. 

The other change that He will bring about in us is this. 
He will emancipate us from the error of supposing that differences 
between people are necessarily causes for antagonism. That idea 
is extraordinarily deeply implanted in the mind of our time. We 
have got to root it out. 

If one keeps his eyes open to what is written in the press 
or in our fiction, to what he finds written even in works of 
science, he will find this utterly ungrounded assumption that 
because men are different they are necessarily opposed to one 
another. 

I was reading recently the work of a scientist in which 
several hundred pages were devoted to the careful and exact 
measurement of a human skull. While throughout these hun- 
dreds of pages the book proceeded with these mathematical 
calculations, on the last page I came across an astonishing state- 
ment. After describing the great powers of the Yellow Race 
this writer allowed himself to use a sentence to this effect: 
“With this race (the Yellow Race) so richly endowed the dom- 
inant White Race must engage in the greatest conflict in all its 
history.” 

What right had he to such a conclusion as that? There is 
no more reason, because the skulls of these two races differ in 
their measurements that they should engage in a suicidal con- 
flict than that I should strike my friend suddenly in the face, 
because I observe that he has dark eyes, while mine are light. 


CHRIST: THE SOLUTION OF THE PROBLEMS OF THE WORLD 51 


Differences do not need to divide. They may enrich. They 
may be complementary as in the case of sexes. There is no 
more reason why races should fight because they are different, than 
that husbands and wives should always be quarreling because 
they are different. St. Paul taught us a great truth, when he 
said that what constitutes a body is that it is made up of dif- 
ferent parts. If it were all hands or all eyes, it would not be the 
body. The conception of human society that Christ would help 
us to reach is one in which the parts are seen to be comple- 
mentary one to another. 

I am proud of my Scottish ancestry; I am proud of the 
contribution that Scotland has made to the world, but I believe 
the world would be a less rich place, if it were composed entirely 
of Scotchmen. America has something to give to the world that 
Scotland does not have. I believe that China and India have 
something to give to the world that Scotland lacks. The trouble 
is not with the fact that men are different. The trouble is 
entirely with this false idea, so deeply implanted in men’s minds. 
It is extraordinarily widespread, and our task is to root it out 
and to plant in its place that truer conception of human society 
which Jesus Christ has enabled us to reach. 

That is to say, our task is to root out of men’s minds this 
thought of people separated from one another, incapable of 
mutually understanding one another, of people necessarily 
opposed to one another, because of their differences. We must 
assist the mind of our time to be captured by the much truer 
picture of a bewildered and groping humanity, a humanity born 
to a high destiny, called to sonship of God, but held in fetters 
and chains by poverty, by disease, by ignorance and by sin, and 
waiting for its deliverance. If we could plant in men’s minds 
this truer picture of the meaning of this strange and tragic scene 
of human life, we should learn to think of all our fellowmen as 
potential comrades in the great fight against these enemies of 
human life, disease, and poverty, and ignorance, and sin, as 
potential allies in the common search of humanity for truth and 
beauty and goodness, and as companions in that long, upward 
march toward the City of God. 

Now, that is the difference that Christ will bring to us, if 
we allow His outlook upon life to dominate our thoughts. That 
is the great and high task to which we are called. The mean- 
ing of this Convention is that by the grace of God we should go 
away committed, dedicated to Him to change the mind of our 
time, to root out of men’s minds these false ideas which dominate 
them and to plant in their minds those truer ideas of human 
relationship which we have received from our Lord Jesus Christ. 

The future of civilization itself depends upon whether we 
can achieve that task, or whether we can make the mind of our 


52 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


time more humane, more Christian, richer in its conceptions of 
human relationships, and the power to do that comes from the 
fact that we have seen the truth and the glory of God in the 
face of Jesus Christ, Our Lord. 


THE AIM AND MOTIVE OF FOREIGN MISSIONS 
THE REVEREND E. STANLEY JONES, D.D., INDIA 


There is a good deal of misunderstanding as to what con- 
stitutes the aim and motive of foreign missions; and there was 
never a time when we needed more to clarify the issue. We are 
told that we are “international meddlers,’ that we are creed- 
mongers to the East, that we are the religious aspect of imperial- 
ism, that we are the forerunners of capitalism, that we represent 
a great hunger to see an ecclesiasticism prevail around the world. 
There was never a better time to face the problem and to face 
it squarely; and, under the closest scrutiny to tell what we are 
after, what we are trying to produce, just what we are trying 
to give. 

There are two places where we can battle this thing through. 
One is in the quiet study, where we brood over human motives 
and human ends to find out where we should emerge. The other 
place is in the thick of the battle, in the struggle of interests where 
ideas and civilizations meet. I have come to my own personal 
conclusion in the thick of the battle. I have been brought to cer- 
tain ends and aims and motives by the sheer exigencies of the 
battle itself. 

When I first went to India I was trying to hold a very long 
line, one that reached clear from Genesis to Revelation and on to 
Western civilization and the Christian church. I was bobbing up 
and down the line, fighting behind Moses and Abraham and Jesus 
and Paul and Western civilization and the Christian church. There 
was no well-defined issue. The non-Christian invariably pitched 
the battle at Moses or at Western civilization. He always seemed 
to get away from the central thing. 

Then I saw that I could shorten my line, that I could refuse 
to know anything before the non-Christian ‘world save Jesus 
Christ and Him crucified, to take my stand there and make Him 
the sum total of the aim and the motive of my message. Then it 
seemed that the way was cleared, that missionaries were not sent 
to make converts into pale copies of the West, but were there to 
respect anything that was fine in their civilization, contributing to 
their struggle upward after God. We were there not to wipe out 
that struggle, but to give them a person—that person, Christ. We 
were to ask them to interpret Him through their own national 


CHRIST: THE SOLUTION OF THE PROBLEMS OF THE WORLD 53 


genius and history and to express Him in a living, first-hand and 
real way. 


Then the issue began to clear in my mind. May I say that 
up to that time we missionaries in India seemed to have been up 
against a stone wall. Christian missions seemed to have come up 
to a certain plane of the thinking of the educated mind without 
penetration. We were making great progress among the outcasts, 
but we were scarcely making any progress among the educated 
classes; but when we clarified the issue and made this the one 
issue, there was a new burst of power. We found ourselves in 
the midst of a revival of interest in Jesus as a person far beyond 
the border of the Christian church, captivating the mind and 
thought of the East. Men said, “Is this the issue?’ They had 
seen standing amid the shadows of Western civilization a Person. 
That Person greatly attracted them, but they thought they would 
have to take both, if they took either, if they took Christ, they 
would have to take Western civilization also. 


But when the revelation dawned. upon the minds of the East, 
as it is dawning more and more, that.they can have Christ. with as 
little or as much of Western civilizdtion as they desire,» there 
came a new outbreak of spiritual power and interest in Jesus 
Christ that far surpasses anything of which we had dreamed or 
thought. 


Some time ago, in thinking over this matter, I tried to com- 
pare what the different religious systems tried to produce, what 
the aim and end of the whole progress has been. Here was 
Greece; Greece said, “Be moderate; know thyself’; Confucianism 
says, “Be superior, correct thyself’; Buddhism says, “Be disil- 
lusioned, annihilate thyself”; Hinduism says, “Be separated, merge 
thyself’; Mohammedanism says, “Be submissive, bend thyself” ; 
Shintoism says, “Be loyal, suppress thyself”; Judaism says, “Be 
holy, conform thyself”; Modern materialism says, “Be industrious, 
enjoy thyself”; Modern dilettantism says, ‘““Be broad, cultivate thy- 
self’; Christianity says, “Be Christlike, give thyself.” Now, if 
the end in view of Christian missions is to produce Christlike 
character that it may give itself as Jesus gave Himself, I suggest 
that we have no reason to apologize in the slightest degree for 
that end and motive, since there is nothing higher for God or man 
than to be Christlike. 


The end of Christian missions then is not to propagate 
Western civilization around the world nor to project an ecclesi- 
asticism throughout the world, but we are in a land frankly and 
without apology, openly and without the slightest hesitation to 
say that we think it is worth while to make men like Jesus Christ. 

We think, first of all, that this is a worthy end for our own 
lives. We ourselves would like to be like Him. We too would 


54 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


like to catch His spirit, His thought, His mind, His purpose, and 
His power. We too, would like to give ourselves after the 
manner in which He gave Himself. If the end of Christianity is 
to produce men who will catch the Spirit of Jesus Christ and will 
give themselves as He gave Himself, I see no slightest reason in 
the world why we should hesitate for one single moment to make 
that the end and motive of our lives and of Christian missionary en- 
deavor. For in Him I see the summing up of human life. 

Jesus is not a way of life. He is life itself. He came not 
to bring a set of truths to set alongside of other truths. Jesus 
came to be truth itself. In him I see truth looking out at me 
from sad eyes and touching me with redemptive hands, loving 
me with a warm, loving heart. Jesus came not to bring a reli- 
gion, as Dean Inge says, “to set alongside of other religions”; 
Jesus came to be a religion itself. If we go deep enough into 
religion, we must stand face to face with Jesus, who is religion 
itself in its final expression. 

We have no apology whatever in regard to this as the aim 
and motive and end of our missionary life. Jesus sums up the 
finest of the East and the finest of the West, and supplies a 
supreme motive for Christian missions. 

Greece said there were three things that caught her atten- 
tion in worship, the good, the beautiful and the true. That 
sums up the finest thinking of the West. The East, brooding 
over these same problems, has come to the conclusion that 
there are three other ways out, namely the gyan marg, the 
bhakti marg and the karm marg. The gyan marg is the way of 
knowledge. The bhakti marg is the way of devotion. The 
karm marg is the way of action or works. But Jesus said, stand- 
ing midway between East and West, “I am the way, the truth 
and the life.’ I am the way—that is, the good. I am the 
truth, that is, the true. I am the life—that is, the beautiful. 
He is what the Greeks unconsciously desired. 

Turning to the East he says, I am the way—that is the 
karm marg—a way of life, a method of acting. J am the truth— 
that is the gyan marg, the way of knowledge. I am the life—_ 
that is the bhakti marg or the way of devotion. He is what 
India has unconsciously desired.. Jesus then stands midway 
between East and West and fulfils every thing that life strives 
for, and East and West will one day find in Him what they 
need. 

I was talking one day to a group of men. A lawyer rose in 
the crowd and said, “Mr. Jones, is that what you are after? Do 
you want to give us Christ and Christ alone?” I said “My 
brother, I have got nothing else to give. That is what I want to 
give.” Then he said, “I do not see how we Indians can object. 
I thought you had come here to wipe out our whole past and 


CHRIST: THE SOLUTION OF THE PROBLEMS OF THE WORLD 55 


all our culture. If your aim is to give us Christ, to let us take 
Him and interpret Him through our own genius and life, I do 
not see how we Indians can oppose.” I said, “My brother, we 
have no other motive whatever.” 

When we put our finger upon that one single motive and 
let Jesus touch men with his own vital presence and power, 
there comes a new vitality into the whole work of evangeliza- 
tion, for Jesus appeals to the soul as light appeals to the eye, as 
truth fits the conscience, as beauty speaks to the aesthetic 
nature. Christ and the soul were made for one another; and 
round the whole world, if we can bring a soul into contact with 
Jesus Christ, we will find that it sees in Him not a way of life 
but life itself, not a truth but truth itself, the one thing that 
life craves. 

I was in a group with some prominent men one day. I 
turned to them and said, “My brothers (they were all non- 
Christians), here are 60,000,000 outcasts. We want to raise 
them, to lift them higher.” 

I didn’t talk as though India was foreign to me, for, frankly, 
India is no longer foreign to me. I was born here in America. 
- I love her rocks and rills, her woods and templed hills, but India 
has become my home, India’s people are my people, her prob- 
lems are my problems, her future is my future. I would like 
to wear her sins upon my heart, if I could lift her to my Savior. 
I said to these men, “Brothers, what are we going to do with 
these 60,000,000 outcasts? They are a millstone around our 
national neck, and we can never be strong until we lift them.” 
A non-Christian arose and said, ‘Sir, it will take a Christ to lift 
them.” I said, “Yes, my brother, a Christ to lift them and to 
lift me and you and to lift the rest of us. I see no other way.” 
That non-Christian brother, standing amid his problems and 
searching for some redemptive force put his finger upon Christ 
as the one way out. 

Nine years ago Dr. John R. Mott was speaking in Victoria 
Hall in Madras. In the midst of his address, he used the name 
of Christ. The audience hissed him. Nine years later we were 
in that same hall for six nights with one topic: Jesus Christ and 
Him crucified. The crowd increased, until on the last night 
people were standing around the windows and doors and every- 
where. That last night I did something I had never dared to 
do before. I asked men publicly, openly and frankly to give 
themselves to Jesus Christ. Generally the best we had been 
able to do, hitherto, was to take a man away privately for such 
testimony in order to shield him and shelter him from the storm 
that would break upon him; but, that night, I said “Brothers, 
I have nothing to cover; will you frankly and openly give your- 
selves to Jesus Christ? Will those who do so come and take 


56 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


these front seats?” If one had come, I should have been grate- 
ful. If five had come, I should have been overwhelmed. But 
that night between 100 and 150 came from among those leading 
men, and took their stands frankly and openly as followers of 
Jesus Christ in the very hall, where nine years before the name 
of Christ had been hissed. 

It was not the difference in the speakers, for every thing 
was in favor of the first speaker, but in the meantime a new 
revelation has dawned upon the mind of India, that Christ 
belongs to her need and to her future as much as He belongs 
to the West. That new revelation is bringing us face to face 
with one of the most wonderful facts that the Christian church 
has ever faced, namely, that Christianity is breaking out far 
beyond the borders of the Christian Church. The question that 
we must face in this Convention is this: is the Christian Church 
going to be big enough and great enough and Christlike 
enough to be the medium through which Christianity will 
express itself before the non-Christian world? If so, there must 
be a finer and more utter abandon to Jesus Christ than there 
has ever been in the past, less of the supercilious, less of racial 
patronage, less of that bending over the East and saying, “I 
come to do you good,” and more of the catching of the spirit of 
service that animated Jesus, and of the feeling of real brother- 
hood that throbbed in His every act. 

The leading social thinker of India said to me, before I 
left India, “Mr. Jones, Western civilization was never at a lower 
ebb in our estimation, but your missionaries never stood higher. 
You come not to exploit us but to serve us.” This man put his 
finger upon the touchstone of the future. If one goes to serve, 
if he goes in the spirit of Jesus Christ, the whole East is wide 
open, there will be a universal response to that touch of service. 
One who goes with the thought of patronage finds the East closed 
to him. 

A friend of mine was talking to a Brahman gentleman, who 
said, “I do not like the Christ of your creeds and the Christ of 
your churches.” This friend with swift intuition replied,“ If you 
do not like the Christ of our creeds and the Christ of our 
churches, how would you like the Christ of the Indian road?” 
The Brahman gentleman thought a moment—the Christ of the 
Indian road, can we picture him, with long flowing garments 
alongside the road with the crowd about him, touching blind 
eyes, and letting the light stream in, his hands upon the heads 
of unclean lepers, sending them back to healing and to health, 
announcing the good tidings of a new kingdom to stricken 
humanity, and telling of the coming brotherhood that is to be, 
dying upon a wayside cross for men, and rising again? Such a 
Christ would be one with the Christ of the Galilean road. We 


CHRIST: THE SOLUTION OF THE PROBLEMS OF THE WORLD 57 


must take our Christ to be naturalized upon the Indian road, 
and upon Chinese pathways and upon the highways of Japan, 
letting every nation find in Him the true expression of its own 
national outreaching of heart and see in Him what they have 
craved and longed for through the weary centuries. 


I was talking to Mr. Gandhi one day. I said to him, ‘“Ma- 
hatma Gandhi, I am very anxious to see Christianity naturalized 
in India, not something identified with foreign people and with 
foreign governments, but a part of the national life of India, 
contributing its power to India’s uplift. What would you sug- 
gest that we do, in order to make that possible?” He thought 
a moment and then replied: “If you are going to do that I would 
suggest to you four things: First, that all you Christians, mis- 
sionaries and all, must begin to live more like Christ.” I knew 
that he was not speaking alone. Through his eyes three hun- 
dred and twenty million people were looking, and through his 
voice those millions were speaking. The leading non-Christian 
of the world there looked me in the face and said, “If you would 
come to us, you must come in the spirit of Jesus Christ, and if 
you come in His spirit we cannot resist you.” I do not know 
of any greater or more compelling challenge that should send 
us to our knees in humble search after a finer, deeper, more 
Christlike living than that simple phrase, “Be more like Jesus 
Christ.” 


“Secondly,” he said, “I would suggest that you must prac- 
tice your religion without adulterating it or toning it down.” 
Now, I was amazed at that remark. I] would have thought that 
any getting together might mean compromise and toning down 
in order that we should meet the non-Christian world half way. 
But let me say this: I do not believe that the non-Christian 
world wants a toned-down Christ. I do not believe that the 
non-Christian world wants the heart of the gospel taken away. 
The non-Christian world has discovered its high challenge, its 
amazing appeal, its mighty call, and it says to us, “Do not 
adulterate these or tone them down; take Christianity in its 
rugged simplicity and in its high demands and live out its life; 
then we cannot resist you.” 

Are we doing this? Some one has justly declared that we 
are inoculating the world with a mild form of Christianity so 
that it is practically becoming immune to the real thing. Why 
should we offer the East a mild form of Christianity? I am not 
interested in giving India a mild form of Christianity. I would 
wish her to take Christ just as He is in His mighty, saving, 
overwhelming power to change human nature and to make men 
new. I would offer the real thing, expressed in utter abandon 
to Jesus. 


58 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


“Thirdly,” he said to me, “I would suggest to you that you 
put your emphasis upon love, for love is a central thing in 
Christianity.” Note that the Mahatma did not mean love as a 
sentiment but love as a working force. If God is love, then the 
highest power is love; the highest power of omnipotence was 
revealed at Calvary, and the one way out of our world’s diffi- 
culties is just to catch the spirit of love that Jesus Christ 
exhibited and to embody it in race relationships, in international 
relationships, in every single relationship of life. 


“Fourthly,” he said, “ I would suggest to you that you study 
the non-Christian religions more sympathetically to find out the 
good that is in them, in order to have a more sympathetic 
approach to their peoples.” He was quite right. We should be 
unafraid of truth found anywhere because Christ is the fulfill- 
ment of that truth. It is sure to be a signpost that points toward 
Jesus who is truth itself. 


Put your finger again upon those four suggestions of the 
Mahatma: Live more lke Jesus Christ; practice Christianity 
without adulterating it or toning it down; put your emphasis 
upon love; be unafraid of truth anywhere. The leading non- 
Christian of the world says to us, “If you will come to us in this 
spirit and in this way we cannot resist you.” As a Christian, 
that challenges me; it sends me to my knees to search for a 
finer, bigger and greater life. May this missionary Convention 
mean, to every one of us, a deeper searching of motive and of 
life. We cannot go to the Orient and glibly say, “We give you 
Christ”; we must rather say, “We give you Christ expressed 
through our lives. We give you Christ, not merely described 
in a book, but written in looks and outlook and in the very 
temper of our lives.” We find the East helpful as a teacher. 
Many of us are better men because we have been in contact 
with its gentle heart; but it is our honest conviction that the 
one thing that India and the whole East needs is just what we 
have our finger upon this morning, namely, Christ Himself. 

A leading non-Christian said to me, one day, “Can you put 
your finger, Mr. Jones, upon something that you have in your 
religion that we do not have in ours?” I said, “Shall I tell you 
in‘a’ word?’ a He said;- lfi-you can: wl said) Tecan: ty ouchave 
no Christ.” That is the heartbreaking and pathetic lack of the 
non-Christian world. Its peoples have no Christ. I see no one 
anywhere around the world who is getting along well without 
Christ. I see no hope for any one around the world except 
along this one way of Jesus Christ. I make no apology, then, 
for being a Christian missionary, since the making known of 
Jesus Christ is the supreme and controlling motive of the mis- 
sionary’s life. 


CHRIST: THE SOLUTION OF THE PROBLEMS OF THE WORLD 59 


I was, one day, in a great meeting of non-Christians. The 
judge of a native state was the chairman of the meeting. When 
I got through my appeal, he said this, “You have heard tonight 
what it is to be a Christian. If to be a Christian is to be like 
Christ, then I hope you will all be Christians in your lives, 
though I am not one myself. I see nothing better than for you to 
be Christians, if to be a Christian is to make you like Jesus Christ.” 
Then he turned and in a very gracious but very compelling manner 
said, “May I say one word to you who are Christians here? If 
you Christians had always lived more like Jesus Christ, if you 
would live and talk and act like Him and have His outlook on life, 
this process of conversion would go on much more rapidly.” 

‘If this Convention will mark a new era of emphasis upon Jesus 
Christ, not an emasculated Jesus, but one able to do all things that 
human nature needs to have done, a Christ that is sufficient and 
compelling; and if out of this convention will go a new Christo- 
centric emphasis in this whole missionary propaganda, then I[ 
believe there will be a new burst of spiritual power around the 
world. I believe that obstacles that have looked like stone walls 
will suddenly reveal open doors, for Christ, the risen and trium- 
phant Lord, can enter through doors that have been closed. He can 
find His way into the crannies of human life and can meet men 
face to face in a new and living way. 

I was talking to the leading philosopher of India, a man deeply 
read in the philosophy of East and West. I said to-him, “Professor, 
I want you to tell me what you think of Christ.” I knew that his 
criticism would be keen, for he was a very keen-minded man. I 
steeled myself for the shock of his criticism. He said, “Mr. 
Jones, we had high ideas of God before Jesus came, but Jesus is the 
highest expression of God that we have ever seen; he is conquering 
us by the sheer force of his own personality even against our wills.” 

© majestic Christ, thou who art walking across the nations, 
and bidding for the heart of the world, give us something of Thy 
touch, Thy presence and Thy power. 

I listened to another address by a leading lawyer of Calcutta. 
The man stood there in Eastern garb, in the simplicity that the East 
so dearly loves; and addressed the audience on this topic, “The 
Inescapable Christ.” He said, “We have not been able to escape 
Him. He confronts us. There was a time when our hearts were 
bitter and sore against Him, but we have not been able to escape 
Him. He is melting our hearts by the sheer force of His own 
Person.” 

May I speak out of the seventeen years’ experience that I have 
spent in India in evangelistic work among these leading men. I 
see no other way out. There are scars on every word that I am 
saying just now. I see no other way out for East or West than 


60 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


the way that Jesus offers, namely, Himself. I see no other hope 
for human character save to be made like Jesus Christ. I see no 
other way out of the world-troubled situation than the way that 
Jesus would point. I see no other way except Jesus, who Himself 
is the Way, the Truth and the Life. 

A Hindu professor in South India once said to me, “My study 
of modern history has shown me that there is a moral pivot in the 
world. The best life of the East and the West is more and more 
revolving around that moral pivot. That moral pivot is the person 
and life of Jesus. Around that center the best life of the East and 
the West is revolving. If we have slipped off a bit into denomina- 
tionalism and denominational propaganda merely, if we have felt 
that our business was to create a kind of supremacy of the white 
race through Christianity, if we have got off the center a bit and 
have gone off into other interests, then this conference should bring 
us back to that center. Let us work out from that center to our 
problems. He must be real to us. We cannot talk about Christ in 
the East, we have got to take Him; we can’t talk about God, we 
must bring Him. 

A leading man, a thinker of India, said to me, “My brother, 
what do you think of Jesus?” He said, “Mr. Jones, there is nobody 
else who is seriously bidding for the heart of the world except 
Jesus Christ. There is nobody else on the field.” Really there is 
no one else seriously bidding for the heart of the world except 
Jesus Christ. The missionary enterprise has many critics; but no 
real rival; there are other great religious founders, but none with 
such an aim, namely, to make this world a Christlike world, giving 
itself for the sake of all others, as Jesus Christ gave Himself for 
the sake of us all. If the motive and aim of Christian missions 
is to produce this sort of Christlike character, I have no apology 
for being a missionary. 


INTERCESSION: THE TRANSFORMING POWER OF 
CHRIST 
PRESIDENT W. DOUGLAS MACKENZIE, D.D., HARTFORD, CONNECTICUT 


We have been holding high fellowship this morning. We 
have been dealing with the highest relations of the human spirit. 
We have been trying to understand a little of those relationships 
both towards God and between man and man. We have allowed 
ourselves to place no limits upon our conception of that human spirit. 
We have accompanied with it, as it appears among primitive men 
in the jungle. We have held fellowship with the cultured Eastern 
saint in his lonely search for God. We have accompanied with 
our brother the missionary of Christ, whether like His Master He 
is speaking to the individual or toiling with the multitude. We 


CHRIST: THE SOLUTION OF THE PROBLEMS OF THE WORLD 61 


have thought of the church of Christ lavishing itself upon human- 
ity and finding itself again, like our Lord Himself, confronted with 
the fierce forces that are resident in this heart of man, making 
havoc of his earthly life, and darkening the future. 

We have allowed no limits to the range of our great task or 
to our conception of the power of God over this human nature of 
ours. We have watched Him as he came in the person of His 
Son, Jesus Christ, to the individual seeking to enter into fellow- 
ship with the lowliest and lifted him to the loftiest of human 
experiences. We have stood with the toiler among the masses both 
at home and abroad, as he tried to deal with the great and tragic 
divisions that exist even within the national lives of men, class 
against class, interest clashing with interest; and we have once 
more tried to see the living God in Jesus Christ entering into that 
strife with his own sorrow and his ancient love, to make peace. 

We have watched Him once more dealing with nations and 
with governments of the world, and we have remembered Him, 
who is called in the last book of the New Testament, “the ruler 
of the kings of the earth,’ and our hearts have been lifted with 
that strange pride and exaltation known only in all history to the 
Christian spirit, when we have said to ourselves, “He is our King; 
and the Lord God Almighty, the source of all being, is speaking 
in Him to all the kings of the earth, to the governments of all the 
nations of the world.” 

And we have been holding fellowship with the missionary, the 
man, the woman, whom we have sent out from these shores all 
over the world, (18,000 of them from North America alone), all 
entering into the fellowship of human hearts, and all of them living 
in the fellowship of the living God in Jesus Christ. 

I have been asking myself, sitting here, What is the tre- 
mendous power that is resident in that Name of Jesus Christ? 
What is the secret of this strange, unmeasured influence, which He 
is exercising over all men? The teacher? Yes. The prophet? 
Yes. The friend? Yes. The healer of diseases? Yes, all these 
and more than all these. For our source of power lies in the fact 
that in Jesus Christ God has entered into the fullest, the most 
complete fellowship with man of which we can conceive. It is the 
act of God in Christ that redeems the world. Behind that name of 
Christ there is always that mystery of God. When Gandhi, and ' 
Indian professors, and learned men say, “He is our Master,” some- 
how through the word “He” their spirit is feeling up toward the 
mystery that is beyond and hidden, to find in Jesus Christ the liv- 
ing God that speaks in Him. 

And when we remember that the great and secret power of 
the gospel of Christ lies in the fact of God’s fellowship with man 
in Him, we ask ourselves the next natural question, How has that 


62 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


fellowship been manifested? Where is it in the story of Jesus 
Christ that the fellowship of God with human nature comes to its 
climax? Where is it that at last we find the fountains of eternal 
power over the souls of men opened and the waters of life flowing 
over the deserts? Where is it? The answer is obvious, for we 
know that there is carried over the world a certain symbol that 
gives the answer. We know, though we Protestants carry no 
crucifix upon our persons, we know that in our imaginings and in 
our words there goes everywhere, with every kind of missionary, 
into every corner of the world, that word, that picture, that sym- 
bol, that revelation of God which we call the Cross of Jesus Christ. 


To worshippers at the stately altars of the East, in presence 
of the crescent and the cruel scimitar of the Mohammedan, before 
the dull imaginations of primitive tribes, 18,000 missionaries today, 
representing these churches of North America, are presenting this 
cross of Jesus Christ. 


He died on a cross and in His death God entered into the deep- 
est conceivable fellowship with the human spirit, that spirit even in 
its sin, in its blindness and weakness. There He entered into all the 
darkness, all the crime, all the horror, all the shame of human na- 
ture and of human history. He came indeed, that He might serve. 
And the world likes to think of Christ as the servant of humanity. 
But He served even unto a death that He called “ransom for 
many.” In that fellowship of God with the human spirit we find 
the secret of the transforming power of Jesus Christ. No Oriental 
philosopher surely ever forgets when he speaks his admiration for 
Christ the Teacher, the Master, the Leader, the Inspirer of men, 
that Christ was crucified, that the world did Him to death, that 
God, His Father, allowed Him, the Prince of Glory on that won- 
drous Cross, to die. 


What is that fellowship of God with humanity on the Cross 
which has changed the very name of God for us all and changed 
the very name of man for God? There are a hundred and one 
theories, are there not, of what the Cross did, of what the theo- 
logians call the “atonement”? Somehow or other, when I read 
any one, even the poorest, of these, I always find there is some 
truth there; and when I[ read the best and the greatest, I lay down 
the book and say, “Still, still, there is more in the Cross of Christ 
than the greatest has ever seen; something there in that com- 
munion of the eternal with the temporal, of the infinite with the 
finite, of the holy with the sinful, of God and man, in the mingled 
horror and glory of that death,—something there which will 
always elude and surpass our utmost theories of what the Cross 
means.” 

We have to think of it largely in pictures, if ever our theories 
are to become food for the soul. Let me just name three such 


CHRIST: THE SOLUTION OF THE PROBLEMS OF THE WORLD 63 


pictures, to make the divine power of the Cross vivid for us today. 
The first is from our Christian lyrist when he surveys the won- 
drous Cross. “See,” he says, “See from his head, his hands, his 
feet.”” What is it that he bids us see? It is not just physical life- 
blood, but the life-blood of the soul. It is “sorrow and love flow 
mingling down.” Whose sorrow, whose love? The sorrow of 
God, the love of God, before the eyes of men—flowing, mingled in 
the red life-blood of Jesus Christ. 


“Did e’er such love and sorrow meet, 
Or thorns compose so rich a crown?” 


There is the redeeming power of the eternal God. 

Then another picture. One of the ancient families of Scot- 
land has a strange device, a crest that I often have brooded over, 
for it is the crest of my mother’s clan. In the center of it there is 
a red, red heart, life-blood showing in that heart. Above it there 
is a glorious, glittering crown of majesty; below it is a scroll, and 
on the scroll is the word, “Forward.” On each end of the scroll 
there is a wing, and the two wings seem to be carrying that crest 
FORWARD, the red heart and the glittering crown between them. 
That has been to me for many, many years, a picture of what hap- 
pened when God entered into that intimate fellowship with man 
on Calvary. The red blood revealed and proved for ever the sor- 
row and love of God; and through that sorrow and love came his 
power, his crown rights over the human spirit; and the wings of 
the Divine Spirit are carrying that message right around the 
world, “forward” into light. ‘“Your God,” it says to every man, 
“the One Being that made us all, the living God is the God of the 
red heart and the conquering crown. Forward into the eternal 
life.” That is the atonement. 

Another picture is from a very recent and tremendous event 
in which many of you shared. For I stood, last Saturday morn- 
ing, and watched that awe-striking transaction of God in the great 
eclipse. When the weird light broke upon the buildings and streets 
around me, my soul seemed to shudder with affright, in sympathy 
even with the animal world. And as I gazed at the sun, suddenly, 
when that moment of supreme darkness swept over me, and the 
dark, obliterating moon was centered on the sun, the corona broke 
out—the corona that is always there, the colors that have been 
there since the sun began its history, which I had never seen before. 
But it needed the dark, black, centered mass of the moon to come 
between me and the glory of the sun that I might see the corona 
“of the sun. 

And methinks something like that was what happened when 
Peter, and James, and John, and ‘Mary the mother of Jesus, and 
others saw Him die on the Cross. It was all black, and all despair. 
The night had fallen upon their souls, and no light seemed to be 
possible again for their eyes, no hope for their shattered hearts. 


64 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


A few days later and more clearly a few weeks later they learned 
to see in the new world. And now when they gazed back upon 
that Cross as they had seen it through their streaming eyes and 
with breaking hearts,—when they saw it now, their souls saw it in 
a great vision of joy. They looked upon the blackness, and it 
seemed that that which had obliterated God revealed him. Behold 
around the Cross of Jesus Christ the corona of God! 


So for us, and for every missionary, and for every hearer of 
the gospel throughout the world, there is always this story of 
Jesus, who died,—having lived, having taught, having mastered 
human life as a human being, and then died, crucified. Wherever 
the story is told, somehow or other the eyes of human beings see 
the glory, the majesty of the sorrow of the Eternal God coming 
home, home to their own hearts; the eternal love of the everlasting 
Creator and God, lifting, lifting each individual and all men and 
all their fellowships into the light of His holiness and His love. 





We now come to pray; pray we must. Let us do it at the 
foot of the Cross that has become a throne, at the foot of the 
throne of God who revealed His sorrow for us, His love for us, 
for human beings there, supremely, tragically, triumphantly, 
and made that darkness and that story the pivot of the history 
of the world. Let us pray! 





O Thou Living God, Eternal Father, in whom our very 
being is grounded, in whom every living man in the world today 
has his existence, before whom the darkest and the best are 
present as living children of Thine eternal love, we pray to 
Thee, Thou hearer and answerer of prayer, ,Thou creator of the 
spirit that must speak with Thee, Thou awakener of the desires 
that must rise to Thee. 


We beseech Thee to look down upon this Convention. 
Pour, this morning, Thine own spirit upon all our hearts, that 
spirit of sorrow and of love, of personal penitence and personal 
confidence, of personal humility and yet of personal and ambi- 
tious devotion. 


Do Thou look down upon all who represent Thee through 
our churches in the far lands. Grant unto them the spirit of 
Jesus Christ in a very real, in a very actual, in a very powerful 
manner. Grant them to realize that their words are the chan- 
nels of the life of God; that their own lives are the manifesta- 
tion of the sorrow and the love of God; that their manner of 
ministry must be a continuous revelation of the meaning of 
Calvary, and the presence of the throne of Christ. 


CHRIST: THE SOLUTION OF THE PROBLEMS OF THE WORLD 65 


Do Thou draw them into deeper fellowship with Thyself 
that they may be thus manifestations of Thee, O holy and loving 
God, to the hearts of all men among whom they labor. 


We pray that Thou wilt comfort them in their distractions 
and perplexity; that Thou, O Christ, who hast faced crowds that 
hated Thee and derided Thee, that Thou wilt be with them when 
crowds deride them and when they face eyes that are shot with 
hate. We pray that Thou wilt be with them in the joy of 
delivering Thy message, that it may come pure and straight 
from the fellowship of God with man in Jesus Christ, His 
present fellowship with that man, that woman, who speaks the 
word to others. We pray that Thou wilt be with them in their 
own secret and inner life, giving them the joy and the reality 
of that divine fellowship. 


O God, who didst so love the world, who hast not withheld 
the greatest of all conceivable deeds of love from man, do Thou 
look down in Thy mercy upon the nations of the world, upon 
all the distractions and class hatreds within Christendom. O 
God, let them not forget that the centuries have fled, and that 
Christ’s name has been stamped upon their names. Behold we 
confess with shame and sorrow the divisions and the hatreds, 
which mar the name of Christendom. 


O Lord, forgive; cleanse the heart of Christendom, that we 
may be ashamed that the dominion of Christ has not been fully 
accepted even among ourselves. 


We pray Thee, O Father and Lord of all mankind, to look 
down upon the nations of the world Thou has created, all the 
races. In the mystery of Thy purpose they have been divided 
by color, and by residence, and by all the environing experi- 
ences of their nativity. We pray that Thou wilt overcome 
all the bitterness and strife which spring from these differ- 
ences and separations, O Thou Son of God, who lovest every 
color Thou hast made, who seest through it to the heart that 
makes us all one, who didst shed Thy blood for the blood that 
is in the heart of all humanity. Do Thou draw the races to an 
understanding of their relations in Thy presence, in Thy name, 
that they may know how to live with one another in the dis- 
tinctions of earth, and in the unities of heaven. 


We pray Thee, Lord, to look down upon all preachers and 
teachers of Thy truth at home and abroad, giving to them the 
end and the motive that comes from Thy heart. O Thou God 
and Father of our Lord Jesus Christ, grant unto them not to be 
ashamed at any time of the Gospel which is the power of God, 
the power that is able to save human nature in every individual 
instance of it, and in all masses of it, even to the end of the 
world. 5 


66 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


Heavenly Father, beyond all our dreaming and asking, 
beyond all our vision and faith, do Thou continue to act. For 
we know not what to ask for our world, but we feel the presence 
now of a spirit wiser, greater, than ours, that with divine groan- 
ings which cannot be uttered, pleads with Thee, Thy very heart, 
O God, speaking of Thyself in our hearts. 

Answer these prayers; fulfill these purposes; reveal these 
glories, establish these kingships over the hearts of men. All 
this we ask in the Name of Him who is our Lord, and the Lord 
of all men, our Savior, and the Savior of all the generations, 
even Jesus Christ, Son of Man and Son of God. 


THE PROCLAMATION OF THE GOSPEL 


THE GOSPEL IN A GREAT ORIENTAL CITY 
THE REVEREND WILLIAM AXLING, D.D., TOKYO 


The dreamy, tranquil Tokyo of fiction and fancy is gone. 
In its place there is a city of two and one-half million people. 
It is a city that holds its head high, as the proud capital of 
Japan’s empire of 4,000 sea-girt islands and the metropolis of 
the Orient. Japan is a fast moving nation, and Tokyo is the 
pace-setter. In the far-flung fields of culture, commerce, indus- 
try and politics Tokyo sets the ideals which sway men’s minds 
and manners all over the Empire. The life of Tokyo colors 
the life of the entire nation. 

Here have come to the birth all those movements that have 
created modern Japan and have made her mighty. More than 
this, Tokyo stands at the cross-roads of the nations. Here meet 
the surging tides of life that sweep in from the Occident and 
from the Orient. Here are focussed all those creative as well 
as destructive forces which flourish in the cities of both the 
Eastern and the Western world. Here the good out of these 
two civilizations is at its best and the bad at its worst. 

Into this teeming, throbbing city, with its ancient scenes 
and setting, its modern movements and life, the gospel of Jesus 
Christ has come as a challenging dynamic force. It followed 
the age-long course of first coming to grips with individuals, 
here one, there one, until pivotal personalities, transformed by 
its power and incarnating its ideals and its spirit, were gradually 
planted all up and down this cosmopolitan center’s crowded 
life. These twice-born personalities project their potent selves 
upon their environment, and lo! the age-long miracle repeats 
itself. 

Kobayashi, captain of industry and king in the dentifrice 
industry, is a typical example. He became a Christian, adven- 
turing with Christian ideals in Tokyo’s industrial and commer- 
cial life. His business was transformed from a mad race after 
gold to a far-flung arm of opportunity to serve. In his factory 
there are hours not only for work, but for prayer and for play. 
Fair hours, a living wage, profit-sharing, educational and recrea- 
tional privileges made his concern a pioneer in applying the 
Jesus way of life to Japan’s new industrial age. 

In his relation with the customer and the public Kobayashi’s 
master motive is not to get but to give. He looks upon his 
business as a God-opened channel through which to benefit the 


67 


68 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


other man. Onward he goes blazing a shining trail for Christ 
right through the heart of Japan’s industrial world. 

Other industrial concerns have come under the spell of the 
same Christ and the same ideals. —The Mikimoto Pearl Concern, 
far famed for its cultural pearls, is pioneering in the same high 
Christlike fashion. The Fuji Spinning Company and the Kane- 
gafuchi Spinning Concern, two of the largest industrial organi- 
zations in the Orient, though not entirely under Christian man- 
agement, have thrown open the doors of their manifold plants 
to a straight-from-the-shoulder presentation of the gospel to 
their hundreds of thousands of employees. Gradually the 
leaven is spreading and all along its path is bringing lives and 
commercial concerns under its power and blazoning new ideals 
and new standards across Japan’s industrial sky. 

It works, the gospel works, it works wonders in this work- 
a-day world of Tokyo. Converts from one of the Fuji Spin- 
ning Company’s factories have multiplied, so that on their own 
initiative they have launched a church organization, manned by 
their own men, supported by their own means, and are aggres- 
sively attacking the task of evangelizing their factory-fellows 
and their neighborhood. 

Some two hundred churches, scattered like beacon lights 
across Tokyo’s seething sea of ‘life, are carrying forward the 
preaching and teaching program of the Christian faith. All of 
these are manned by Japanese pastors, many of whom, in cul- 
ture and character, in brains and faith, are the peers of their 
colleagues in the Western world. Many of their churches are 
self-governing, self-supporting and self-propagating. Among 
them the spirit of cooperation is strong. Repeatedly, they line 
up as a solid phalanx, advance with a united front and carry on 
city-wide evangelistic campaigns and public service efforts. 
Some twenty Christian schools are annualiy throwing 8,000 of 
Tokyo’s finest sons and fairest daughters into the Christian 
mould and planting them as potent personalities all up and 
down the Empire. 

Institutions and organizations like the Tokyo Misaki Taber- 
nacle, the Christian Center of the Woman’s Christian Temper- 
ance Union, Mr. Kagawa’s Christian Settlement, the Salvation 
Army and others, less ambitious but not less effective in their 
field, with seven-days-a-week programs planned to reach the 
last man, woman and child, are digging in and laying siege to 
whole communities and using the method of mass attack. 

The Young Men’s and Young Women’s Christian Associa- 
tions, the Waseda Brotherhood and other groups are in the 
campaigns for special classes, pushing the battleline into the 
city’s great student centers and into the fields where Tokyo’s 
young men and women flock. 


THE PROCLAMATION OF THE GOSPEL 69 


The gospel in Tokyo finds the child heart wide open. 
Approximately two hundred and fifty Sunday-schools are turn- 
ing the children Christward. When the world’s Sunday School 
Convention met in Tokyo, a few years ago, 25,000 of Tokyo’s 
children turned back the thundering traffic and sang their tri- 
umphant way through the city’s most crowded thoroughfares. 
Not only Tokyo, but far and wide Japan, wide-eyed and won- 
dering, stopped and listened to that joyous, irrepressible song. 
Those of understanding hearts realized that the gospel of Christ 
had laid hold of the very heart strings of the capital and of the 
land. 

In September, 1923, when twenty-seven square miles of this 
fair city were turned into earthquake-wracked and fire-swept 
debris, the Christian forces made a forward run with the flag 
of Christ and planted it right in the citadel of Tokyo’s child 
world. The city authorities saw the children, 200,000 strong, 
sitting among the ashes and the ruins, sad and dejected beyond 
their young years. Fearful of the effect of this on their plastic 
mental and spiritual life, they sought for a way to broadcast 
hope and cheer across that wreckage and to turn the children’s 
hearts again to music and to song. But where could hope and 
joy be found in such a dark and tragic hour? Where, except 
in the hope-giving and song-inspiring gospel? Only the tri- 
umphant, radiant, singing Christ could answer that high chal- 
lenge. Instinctively, they turned to Him. And ere many weeks 
had passed, the educational authorities of that great Oriental 
city flung open the doors for expert tellers of Bible stories and 
masters of Christian song to team up and go from primary 
school to primary school, giving the Christian message in song 
and story in every one of Tokyo’s hundreds of schools of this 
grade. 

Strange though it sounds, even this is not the end of the 
story. A group of Christian Japanese laymen, sensing this 
strategic opportunity, have launched a supporters’ organization, 
and purpose to put this unique work on a permanent and con- 
tinuous basis. Osaka with its 1,500,000 people had pioneered 
in this field with Christian laymen as promoters. Thus it hap- 
pens that in Japan’s two largest cities the gospel has found a 
triumphant entry into the public primary schools. This for- 
ward march of the gospel into the heart of a nation’s child world 
probably cannot be paralleled in any age or in any other land. 
Certainly it cannot be paralleled on the pages of the history of 
missions in foreign lands. 

The gospel in Tokyo has fired the souls of her native sons 
with a passion to broadcast its story. Kagawa, the apostle to 
the poor, Kanamori, the Moody of Japan, Kimura, Japan’s Billy 
Sunday, Colonel Yamamuro, the Japanese General Booth, Bishop 


70 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


Uzaki of the United Methodist Church of Japan, Pastor Uemura, 
editor and educator, Dr. Kosaki, dean of Japan’s pastors, Uchi- 
mura, the Christian mystic, and a great host of others are carry- 
ing the gospel like a flame of fire all up and down this city’s 
thronging ways. 

There is no area in Tokyo’s life where this conquering gos- 
pel has not won its victories. In the courts of culture it has its 
devotees. Christian professors are conspicuous leaders on the 
faculties of the Imperial and Waseda Universities. Other insti- 
tutions and professional schools have an outstanding group of 
Christians on their teaching staff. Many of these Christian 
professors are national figures, exerting a potent Christian influ- 
ence far beyond the confines of the nation’s capital. 

In all of these institutions there are great groups of Chris- 
tian students bringing the impact of the gospel to bear upon 
Tokyo’s vast student host, an army 100,000 strong. ‘These 
Christian students are the flower of the nation’s youth today, 
and will be its leaders tomorrow. 

In the political world are Christian men who are mighty; 
Matsumoto, Tagawa, Ozawa are but a few of Tokyo’s political 
leaders who sit in Parliament, who make the Empire’s laws, 
and from this high source bring the impact of Christian ideals 
to bear upon the city’s and the nation’s life. 

The city of Tokyo has in recent years launched an unbe- 
lievable number of welfare institutions as a part of its municipal 
program. And it is a notorious fact that the army of welfare 
workers connected with these centers is led and honeycombed with 
men and women who were chosen because they had learned from 
Jesus the genius of service and have caught from Him its inward 
spirit. 

The gospel has also captured the pen of men who loom 
large in the world of letters. Three of the city’s leading daily 
papers are wholly or in part under Christian control. Christian 
ideas and ideals have permeated the capital’s literature. Of late 
years Mr. Kagawa’s Christian novels “Across the Death Line” 
and “Piercing the Sun” have been the best sellers at Tokyo’s 
innumerable book stalls. Translations of such books as the 
Fosdick series and Papini’s Life of Christ have had an unpre- 
cedented sale. 

The gospel has focussed its white light on moral standards 
and sanctions that wreck character and undermine society. 
These standards and sanctions had gone on unchallenged and 
unquestioned across the years until the gospel came to Tokyo. 
Under its white light these practices hoary with age stand 
challenged and ashamed and the fight to outlaw them is on. 

The gospel in Tokyo has passed on to the dying ethnic 
faiths a new lease of life. Its impact upon them is causing 


THE PROCLAMATION OF THE GOSPEL 71 


them to dream new dreams, to think in new terms and to speak 
a new language. Buddhism and Shintoism are throbbing with 
new ideas, new ideals, a new program, and a new life, all of 
which are borrowings from the gospel. 


The gospel in Tokyo has come to grips with the most 
challenging and baffling task of our time—the adjustment of 
race prejudice and of racial pride. It is blasting the color line 
and laying the foundation for a world brotherhood, rooted in 
God and centered in Jesus Christ. 

Following the enactment of America’s exclusion law a small 
group of Christian men in Tokyo attempted to start a move- 
ment to oust American missions and missionaries. In response 
the Japanese Christians arose in a body in protest. They de- 
clared that in the Christian brotherhood there should be no color, 
nor race, nor national distinctions. They insisted that Christians 
of all lands are brothers in a great world brotherhood and col- 
leagues in a great world task, and the movement died before it 
was born. 

I shall never forget standing a few days after the earth- 
quake and the fire in the door of our gutted Tabernacle in 
Tokyo with a prayer in my heart and a question mark stalking 
through my brain. The whole situation seemed appalling. I 
was wondering what to do and where to begin. Suddenly there 
appeared a non-Christian Japanese physician, trained in the best 
schools of the Japanese empire, and in the best schools of 
Europe, standing at the very head of his profession, and offered 
his services. With his help we turned the entire gallery of our 
auditorium into an emergency hospital, built an operating room 
and opened a free dispensary. In January he gave himself to 
Christ. He came to us in September with a desire to serve, but 
in January, when he had crowned Christ as his King, the pas- 
sion to serve literally flamed and flashed in his heart. He went 
in and out among the refugees like a flaming torch. I became 
greatly concerned about him. Again and again, I called him 
aside and warned him that the pace which he was setting for 
himself was too stiff. He never argued the matter. He always 
answered me with a smile. He seemed to say, “You have not 
yet sounded the depths of my soul.” Then he was back and 
at it again. | 

In March he broke. We found that his nerves were shat- 
tered and that the fever was running through his veins and 
arteries like a forest fire. In May before I left for America I 
had to lay him away. After the funeral service I went back to 
our emergency hospital, the operating room and our free dis- 
pensary and looked over the record; I found that this man with 
the help of two nurses, in six brief months of time, had handled 


72 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


with his own hands and taken into his own heart over 22,000 
calls and cases. Many of these were major operations. 


Six months, and the chapter of his life had closed! But oh, 
what a chapter! He lived more in those six months than many 
of us will live in sixty years. Was it worth while? Is it worth 
while to link a heroic spirit like that up to Jesus Christ and to 
send him out like a flaming torch into the heart of some great need 
or of some great opportunity? And do you suppose, as I 
worked with this colleague of mine across those tragic months, 
that I could be conscious of or for one brief second remember 
that he belonged to the yellow race and I to the white? Never! 
Never! When I felt the beat of his heart, it was the heart of a 
brother. A brother who shamed me and challenged me by his 
fine heroism, his great passion of soul and his flaming spirit of 
sacrifice and service. 

Thus in every field the gospel in Tokyo is not only a chal- 
lenging but a conquering force. It is winning its way into every 
phase of the city’s life. In its wake men are transformed, insti- 
tutions come under the spell of Jesus’ way of life, and society 
starts off toward a new and ever upward-moving goal. Japan’s 
capital in its quiet sober moments is conscious that a renewing, 
uplifting force has been flung into its midst. Many discerning 
spirits have caught the vision and walk in the presence and 
under the power of the compelling, conquering Christ. 


WINNING A PROVINCE 
THE REVEREND WATTS 0. PYE, SHANSI, CHINA 


We have been hearing during the last few years that there 
is great unrest in China. It is the unrest which comes from 
progress. The people want something better. In spite of the 
political chaos which now exists in China, the country is mak- 
ing sound progress commercially, industrially, and intellectually. 
Under cover of political disturbances which appear on the sur- 
face, a national consciousness is taking definite shape, giving 
rise to a strong undercurrent of new thought that is making 
itself felt more and more every day. 


This progressive spirit is deeply permeating the Christian 
movement of China. There is an increasing admiration of 
Jesus on the part of the more educated classes of the country. 
There is also an increasing appreciation of the practical value 
of Christianity. It is what Christianity does rather than what 
it says, that has won the confidence of the Chinese people. 
There is, too, an increasing sense of responsibility within the 
Chinese church itself for maintaining its own work. 


THE PROCLAMATION OF THE GOSPEL 73 


To show how this is working out, in practical experience 
in the Christian centers of China, I am to review briefly the 
development in one of these centers. 

It is in the city of Fenchow, located in northwestern China, 
a field which includes a portion of west-central Shansi and northern 
Shensi. 

When Dr. Watson and I took up again in 1907 the work 
which had been largely destroyed by the Boxers in 1900, we 
knew little of what the nature of this field might be or of what 
it contained, and we had practically no Chinese leadership. 
The first step then was, on the one hand, making a careful 
survey of the field as a whole; and, on the other, the training of 
a band of preachers, teachers and doctors who might inaugurate 
the work. This survey was intended to show the resources of 
the country, the occupations of the people, the lines of communi- 
cation and where the centers of population might be, in order 
that we might know a little more intelligently where the cen- 
ters of Christian work should be opened in order to bring about 
the Christian occupation of the entire field. 

Our available maps at the outset of this enterprise showed 
over this area of some forty thousand square miles only twenty- 
eight cities, towns and villages definitely identified and located ; 
but as a result of our surveys carried on through these years 
in district after district, we are now able to identify something 
over eight thousand cities, towns and villages in the same area. 

Our policy in the occupation of the field was to open centers 
of Christian effort from twenty to forty miles apart, that is to 
say, one day’s journey by mule-back, our only means of travel 
in the mountainous regions. In the opening of these centers 
themselves certain principles were used. In the first place, we 
determined, so far as possible, to see that the centers were 
opened only with Chinese leadership, the foreign missionary 
keeping in the background. We did this in order that, on the 
one hand, the people themselves might not come to feel that 
the Christian movement was a foreign movement, or one con- 
nected with foreigners. On the other hand, we felt that it 
would give to the Chinese leader his proper place, we foreigners 
supporting him with sympathy, interest, loving inspiration and 
help at every step of the way. 

In the second place, we definitely aimed to reach in the 
beginning the more influential classes of pecple in the com- 
munity, because through these the community would be opened 
to the Christian movement in the future. The way this worked 
out, we soon came to see, gave us immediatel; the opportunity 
of reaching the entire population of the district. I have myself 
spoken, day after day, to multitudes, ranging from hundreds to 
even thousands, speaking sometimes three and four times in a 


74 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


single day, the people having been gathered through the influence 
of some influential man of the place. 

In the third place, we tried to follow, as far as possible, the 
Chinese customs of the place in which we were at work. For 
instance, all through that area of China, it is a regular Chinese 
custom that whenever a business man brings into the com- 
munity a new business enterprise, such as a shop, he must call 
upon the other business men of the town to explain the new 
business which he desires to introduce. We make use of this 
custom. We plan to open a place of business in a new com- 
munity. Therefore, we call upon the Government officials, 
upon the public institutions, upon the school teachers, upon the 
gentry, upon the business men, up and down the streets, pre- 
senting to them the cards of the church, explaining what we 
have come for, what Christianity stands for, and telling them 
that on such a street we have opened a chapel, inviting them to 
drop in for a visit. 

Now, Chinese custom also requires that such a man called 
upon must make a return call. In the commercial world this 
is merely an advertising scheme. Any business man may be 
certain that at least once in his career, if never thereafter, every 
influential man in the community will visit his place of business 
and see with his own eyes what he is doing. 

It works the same way with us. We make our call and 
pass on. In a little while the one on whom we called takes his 
card and goes down the street to the place of which we have 
told him. He is met at the door by two men who are there for 
the purpose. He is ushered in. He has a little visit with 
our preacher. Once again and this time too from the lips of 
one of his own fellow countrymen, he hears a clear, concise 
explanation of what the Christian movement is, and what the 
Christian church intends doing in that community. This means 
that by the time any man has done what, according to Chinese 
custom, simple etiquette requires him to do, he has listened to 
two explanations of what the Christian faith is, not enough to 
convert him—that seldom happens—but enough to enlighten 
his ignorance. It has been enough generally to overcome any 
suspicion or any opposition which otherwise such an one might 
have, and which might linger in the community for years to 
hinder the progress of the work. The whole movement is forced 
into the open; every one knows what it stands for and what it 
intends to do. 

Now, from the beginning down to the establishment of 
the church center, all of this work has been done by the 
Chinese leader himself. Some of these faithful men, living such 
consecrated, devoted, self-sacrificing lives as would put the rest 
of us to shame, are the men who today are responsible for 


THE PROCLAMATION OF THE GOSPEL 75 


carrying forward this movement. The foreign missionary 
stands in relation to him, somewhat as John the Baptist did to 
Jesus, when he said, “I must decrease, but He must increase.” 

For the development and the nurture of the Christian com- 
munity which has in this way been established, we have been 
working along certain definite lines of policy, which are making 
especially prominent the work of our Chinese collaborators. 

We are trying in the first place to place upon the members 
of the church themselves the responsibility for the winning of 
new people. “Every Christian a missionary” is our motto; and 
many of the rank and file of our church membership are today 
themselves bringing in during the year from one to five, even 
twenty, thirty, and forty new people into the Christian life. 
The responsibility of the preacher is to train, instruct and 
prepare for church membership those whom his people thus 
bring within the range of his influence. 

In the second place, with the church at the center devel- 
oping, and with new strength and new energy exerting itself 
within the church, we are seeking to lead each one to reach out 
into the district round about for the gathering of little vil- 
lage groups. I said a moment ago that these centers were 
located some twenty to forty miles apart. That means that 
each church has a field of its own from twenty to forty miles 
square in which may be located anywhere from one dozen to 
one hundred other towns and villages. The pastor at the 
center has the oversight of little village groups as they begin 
to develop in the surrounding district. This larger parish is 
but the old circuit-rider system brought down to date. 

In the next place, the religious education program calls for 
the training through short courses of a lay leader in each of 
these village groups, the man thus trained goes back to his 
village and to his former occupation, but to become the leader 
of the little Christian group developing in his town. Through 
institutes held at different times during the year means are 
provided for the training and inspiration of these lay leaders. 

In the fourth place, we are making the church the com- 
munity center, not alone for spiritual teaching, but also for com- 
munity service, for sanitation, for public health, and popular 
education programs. Our people are agriculturalists. For the 
Province of Shansi the average farm is less than four and one- 
half acres, ind the average income from that farm for each 
family is only $34 for the year. This means that we must help 
our people to new standards of living, if they are to be in a 
position to meet the legitimate expenses of their church and of 
their schoc! and community work. 

Working in these ways, whereas in 1907, there were no 
organized churches or church centers in the field, due to the 


76 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


destructiveness of the Boxer year, we today have some two 
hundred church centers developing; whereas there were no 
Christian leaders, we today have an earnest, consecrated, de- 
voted band of something over two hundred and fifty; whereas 
the Christian constituency in 1907 was but one hundred twenty- 
seven, today it is nearing the 15,000 mark. In these ways we 
are seeking to do our part in meeting the most pressing task of 
the church in China, namely, to show that the faith which it 
holds is truly an interpretation of hard facts for daily needs. 
We are seeking to make the church itself stand in the com- 
munity as the embodiment of the spirit of the Servant who 
sought to serve every need. 


THE EVANGELISTIC METHODS IN HONAN 
THE REVEREND JONATHAN GOFORTH, D.D., CHINA 


Thirty-seven years ago I went to China, firmly believing 
that the Lord Jesus Christ could and would win the Chinese to 
himself. In the early years I preached in a district containing 
two or three million of people. I sowed beside all waters, on 
village streets, at market towns, and at fairs and theatres. At 
times I met with serious opposition when clods, etc., were 
hurled, but on the whole I have been well treated by the 
people I sought to help. I preached the gospel depending upon 
the Holy Spirit to make it all powerful. At the story of God’s 
love in Christ Jesus I have seen people convicted and con- 
verted the first time they listened. Once two of the evangelists 
said to us, “We have watched the effect of your preaching on 
the unsaved crowds for more than a month, and every time 
we notice that one or more are under conviction; tell us the 
secret.” I replied, “If there was not that'result I would be 
alarmed lest I had grieved the Spirit of God.’ Some of our 
best evangelists were raised up and tested under fire in those 
early days. I always had the conviction that the Lord of the 
harvest had more concern in getting his harvest reaped than 
I could have. It was my part to pray for and his to send the 
reapers. I was always on the look-out for the men he called 
to reap. I did not delay until I saw that they were perfect 
before I invited them to come and help reap. During my thirty- 
seven years in China the Lord has used me to introduce about 
thirty men into the work of an evangelist. 

Of necessity there are times when the missionary must be 
at his home center. There, as far as possible, Mrs. Goforth and 
I kept open house for the Chinese. When thirty years ago, my 
wife and I went to open the city of Changteh-fu we resolved 
that every one, even a beggar, must have liberty to approach 


THE PROCLAMATION OF THE GOSPEL 77 


us, if he wanted to hear the gospel. This sometimes kept us 
busy, for one day we showed over one thousand men through 
the house and hundreds of women besides. Every group 
listened to the gospel message for a time, before they were 
shown through the house. Some may think that this makes 
the missionary cheap, but we have proven that it makes him 
effective. We have never felt a call to work solely for any one 
class, but when the opportunity came we concentrated all ef- 
fort to save that class. For example, under the old system of 
education, at times there would be four or five thousand 
students coming up for examinations who were in the city for a 
month. The evangelists kept the preaching going on at the 
front, while all through the day I would be handling the stu- 
dents in my study. With a globe and maps and astronomical 
charts we would explain to these students the fixed stars, and 
by that time they were so awed and humbled that you might 
say what you liked about God the Father and his Son the 
almighty Saviour. I have given as many as fourteen talks to 
students in a single day. It made friends all over the districts 
so that I was welcomed in almost every scholar’s home. In 
one of our districts the inspector for boys’ schools is an elder 
in our church and in the same district the inspector of girls’ 
schools is also an elder in our church. There are many other 
scholars in that county in the church, so that the educational 
work of the district is under the control of Christian men. 

Another kind of work which we carried on after 1900, was 
the opening of new centers throughout our field. My wife 
joined me in this and we took our children along. We would 
rent a compound and stay at least a month at a center. 
This had the decided advantage in that it reached the 
women as well as the men. A man may hear the word of God 
and believe, but his heathen wife or mother can make it hot 
for him at home. In this way we opened many centers of light. 
Now we have proved it so often that we have a conviction that 
we could go into any unevangelized center in North China, with 
an earnest band of male and female workers, and within a 
month have the beginning of a church for Jesus Christ. The 
doors are open and the fields are white unto harvest. These 
dear people could be saved, if we had a sufficient number of 
Spirit-filled harvesters to reap the fields. We could carry the 
gospel to all the Chinese in this generation, if we were only 
energized and impelled by the spirit of Jesus. 

Still another kind of work which we have seen to be very 
effective is the evangelistic band. We spent five months last 
winter with one of these bands going from outstation to out- 
station in Honan. Our tent would seat about five hundred, but 
so many men and women came that often the sides had to be 


78 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


taken down to enable all to hear. We held four meetings a day, 
the first commencing at seven a. m. and the fourth closing 
around ten p. m. I gave on an average more than two ad- 
dresses a day. Much of my time was spent in personal dealing 
with the chief men of each center. The local church leaders 
always brought these men to me hoping that they would be 
converted to God. To give some idea how the gospel is the 
power of God unto salvation let me run over the results at a 
few of the centers visited. At one place in four days, seventy- 
three men and women gave in their names as enquirers, among 
them being the three leading men of the district. At the next 
center we spent three days and the mayor of the town and 
about sixty others: turned to God. During four days at the 
next market town one hundred and three names were taken 
down. Right after that in three days seventy names were 
received, two of them being teachers in the government school. 
Then at a large pottery town in four days one hundred and 
twenty-four gave in their names. In that town one of the big- 
gest kiln owners is out and out for Jesus. At the next place 
in four days eighty-seven turned from idols. It was now time 
to go home for the annual mission meeting. Just then several 
converted scholars from a district where there was no local 
church, came and asked that our band go to them for a few 
days. We replied that there was no time, for the whole five 
months’ itinerary had been planned ahead. “We notice,” said 
they, “that you have nothing on from the second to the sixth 
of our new year month.” “Yes, that is true,” we replied, “but 
your Chinese people so completely give themselves to feasting 
and gambling, especially in the early part of the new year 
that our going would be in vain.” “Come,” said they, “and 
we will secure the crowd.” We arrived at that center in a 
snow storm, scraped and swept the snow off the threshing 
floor and put up the tent, and in four days, ninety turned to 
the Lord. Right after that, in four days at another outstation, 
one hundred and one names were received. The elder at that 
center is headmaster of one of the largest government schools 
in the county and the parents all know that he stands four-square 
for Jesus Christ. When our band was at that center dozens of 
the boys turned to the Lord. Thus we might multiply instances 
of gospel triumph for five months of last winter. 


MOVEMENTS TOWARD CHRIST IN INDIA 
PROF, JOHN JESUDASON CORNELIUS, LUCKNOW, INDIA 


A few months ago there was a world conference of the 
Methodist Episcopal Church in Springfield. There were 


THE PROCLAMATION OF THE GOSPEL 79 


delegates from all parts of the world; among them were a few 
of us from India. We were asked to wear our turbans while 
there. As we went from our hotels to the auditorium and from 
the auditorium back again we created not a little excitement 
in that quiet city. One day as we were on our way to the 
auditorium, a school having just closed, a number of little boys 
streamed forth into the street. whose attention was suddenly 
arrested by our peculiar head-dress, the like of which they had 
never seen before. A group of them followed us, block after 
block. Their curiosity, aroused by our turbans, became still 
greater, when they became conscious that we were speaking a 
language which they did not understand. When we noticed 
their interest, one of our group turned round and said, “Boys, 
what is it you want?” You should have seen their faces! One 
little fellow immediately brightened up, and turning to his 
comrades, said, “Oh boy! It speaks!” 

We are standing today at the threshold of the greatest 
period in the history of missions; I say it is the greatest, be- 
cause India speaks, and in no unmistakable terms, to the nations 
of the world. In what way is she speaking? What, indeed, is 
her message? Why is it that a single figure, slender and slim, 
whom some have called the pocket edition of a full-grown man. 
that great individual known as Gandhi, is having the largest 
following today that any one man has ever had in human his- 
tory during his own life time? What has made him the most 
compelling personality of the day? Why is it that so much is 
being said and written about his greatness and his influence? 
Is it not because that day, which missions have long looked for, 
has come, namely, the day for India to interpret Christianity © 
to the world? A century or more ago, the good Christians of 
Western lands sent out to foreign countries their beloved sons 
and daughters. These forsook the comforts of their homes, 
left their loved ones behind, and in the face of overwhelming 
obstacles, made their way into these great non-Christian lands 
carrying the gospel of Christ. Those who returned to their 
homes from India brought back the message, that the people 
of India possessed a soul, that they had as their heritage a 
spiritual genius, that when the right time came India would in- 
terpret the teachings and principles of Christ as no nation has 
yet been able to do. I am standing before you bearing testt- 
mony and thanking God that that day has come, and that we 
are at its very threshold. Is not Gandhi’s most uncompromis- 
ing attempt to live Christ’s way of life a challenge to the relent- 
less application of His principles by the West? 

My subject for this evening is: Movements toward Christ 
in India. What are these movements? ‘The first one is the 
movement of politics toward Christ. I am not satisfied with the 


80 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


way I have worded it, but it carries best my meaning. In the 
West the history of the church is full of the stories of the 
struggle of the state to separate itself from the church and of 
its final separation. Now the life of the church is different from 
that of the state. The activites of the church are supposed 
to be peculiar to herself, and that of the state, peculiar to her- 
self. Organized Christianity thus became more and more an 
organization to evangelize peoples, but not to socialize societies. 
This differentiation of functions and the tremendous emphasis 
on organization are choking the spirit of the gospel, and we 
are failing, therefore, in the conscious control of human and 
social evolution. Form remains while substance is fast van- 
ishing. Ministers preach because it is Sunday, people go to 
church because it is Sunday. Is it not tragic to think that the 
teachings of Christ, without permeating the very life of our 
society in all its activities, has become rather a religion of the 
Sabbath day? Christianity is becoming more and more a matter 
of form. 

During the time of the war the question, “Has Christianity 
failed?” was frequently asked in the Orient, as it was in the 
Occident. I am glad to say that though India is non-Christian, 
she said as often as the question was raised: “It is not 
Christianity that failed, but it is Western materialism that 
failed. The West has chosen mammon rather than God.” Can 
Christianity fail? Thank God it never can fail. If there is any- 
thing that fails, it is politics. 

We find today the greatest movement the world has ever 
known, the movement of non-violence on a large scale, a move- 
ment based upon the ethical principles of Christ. That move- 
ment has found congenial soil in the land which is clearly and 
unquestionably the home of religions, and it is within that 
hospitable atmosphere that it has taken root. It is now teach- 
ing the people of the world that belief in, and the practice of, 
such principles as, “might is right,” “survival of the fittest,” 
reduce human beings to the level of beasts. It is soul force and 
not brute force, which raises men to the heights of gods; in 
spirit is the real source of strength. 

I have heard over and over again that the gospel of Gandhi, 
that of non-violence, is the gospel of the weak. Is it really so? 
Is physical force then the gospel of the strong? Let us see for 
a moment what the product of physical force, the world war, 
cost mankind. Historians tell us that it is the greatest war ever 
fought. It was the greatest demonstration of the power of or- 
ganization; never in human history was science applied so 
effectively for the destruction of humanity as in that great war. 
What did it mean after all? Please listen to the story. The 
human cost was as follows: 10,000,000 dead soldiers, 3,000,000 


THE PROCLAMATION OF THE GOSPEL 81 


dead but unidentified, 13,000,000 dead civilians, that is, 26,000,- 
000 total dead; 20,000,000 wounded, 3,000,000 prisoners, 5,000,- 
000 widows, 10,000,000 refugees. At the time of war, when the 
Lusitania was sunk, there were some 1,000 souls lost. America 
was greatly indignant when that happened, but to equal this 
26,000,000 dead would require the sinking of a Lusitania every 
day for seventy years. 

Such, indeed, has been the cost of this great war, in human 
life. What about the cost in money? The total cost has been 
estimated at 332,000,000,000 dollars. We can form no idea 
of what so many billions mean. Let me put it in another way. 
The total cost of war equals $20,000 for every hour since the 
birth of Christ. 

Is this all? What about the moral cost of war? The 
moral loss is inestimable. Have we not seen the tremendous 
increase of fear and suspicion, of bitterness and hatred, of 
licentiousness and lawlessness, of disbelief and moral unrest, of 
poverty and misery? Do we not see that physical force means 
nothing but destruction? Shall we then speak of this brute 
force as the gospel of the strong? Not long ago, there was a 
conference of the leading scientists of the world in Philadelphia, 
some 300 of these wonder workers—men who are harnessing 
nature to serve human needs. At one meeting, a professor, 
who is known as the father of poisonous gas, made the state- 
ment that now he is attempting to produce a gas, which, when 
spread, would put a whole nation to sleep for twenty-four hours. 
The world war is over, but we are still thinking in its terms. 
When I think of all the advances we are making in scientific 
knowledge without an equal advance in morals, my heart sinks 
within me, and I feel sad at the thought that humanity is still 
marching forward toward its own destruction. As long as our 
advances are purely along economic and scientific lines and 
not along moral lines, we can be sure that we are heading the 
wrong way. 

_ Therefore, I say that Gandhi’s movement in India is cer- 
tainly the first movement of its kind showing not only that the 
Sermon on the Mount can be practiced by any individuai, but 
that its application should be carried into politics, and into all 
international relationships. We are, therefore, glad that India, 
true to her spiritual heritage has taken the first step in that 
direction. Mr. Gandhi, in reply to an address given to him 
after his release from prison, said: “For me humanitarian serv- 
ice is religion and I draw no distinction between such religion 
and politics. Indeed, I cannot conceive a life of full service 
apart from politics. I am endeavouring to prove by my experi- 
ments that politics without a religious background is a danger- 
ous pastime, resulting in nothing but harm to individuals and 


82 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


nations indulging in them; but I see that my attempt to intro- 
duce religion as here defined into politics has frightened some 
of my best friends and co-workers. While these friends fear 
my attempt to treat politics in terms of religion, another group 
would have me restrict myself to what they imagine is social 
service. I believe the time is fast coming, when politicians will 
cease to fear the religion of humanity, and humanitarians will 
find entrance into political life indispensable for full service.” 
We have certainly fought shy of religion entering politics. Can 
we think of anything greater than what Mahatma Gandhi is 
experimenting on—the introduction of religion into politics? 
Every activity in which humanity is engaged must be the reli- 
gion of man. This, then I say, is the movement of politics to- 
ward religion. There is no time to deal with this question more 
fully. 

The next movement I wish to call your attention to, is the 
movement in mind toward Christ. The Bishop of Madras spoke 
of the great movement in thought of the educated classes to- 
ward Christ’s way of life, as “the mass movement in mind.” 
Unfortunately Christianity came to us from the West, and be- 
came identified with the lives of men who came to India singing: 

“‘Ship me somewheres east of Suez, 
Where the best is like the worst, 


And there ain’t no ten commandments, 
And a man can raise a thirst.” 


They both sang and lived that kind of life. Therefore 
India was not as hospitable to Christianity as she might have 
been. We are, however, witnessing a new appreciation of 
Christ’s teaching which has resulted in a critical attempt to dis- 
sociate and disentangle Christianity from Western civilization. 
I do not wish to spend more time on this point, important as 
it is, since it was very well presented to you this morning. In 
passing I should like to mention that at the political congress 
which was held a year ago last December, the president, who 
happened to be a Hindu gentleman, made use of some seventy 
quotations from the Bible, in his presidential address. Does 
not this show a greater appreciation of the ethical teachings 
of Christ? 

The third movement toward Christ is the movement of un- 
touchables. You have already heard that there are something 
like sixty millions of people who are considered “untouchables.” 
It is the message of the gospel that really uplifts them and 
emancipates them from their social bondage. We thank God 
that Christ came into this world not to be ministered unto but 
to minister to those who needed His ministry. These poor 
people wedded to filth and degradation needed Christ first; and 
it is they whom Christianity first reached. We have seen some 


THE PROCLAMATION OF THE GOSPEL 83 


wonderful sights in connection with this great mass movement 
of untouchables towards Christ. In a recent report based upon 
the census reports for the last thirty years, these facts were 
given: In the Church Missionary Society Missions the number of 
baptized persons increased between 1900 and 1923 in the Punjab 
from 6,000 to 30,000; in Western India from 3,000 to 10,500; in 
the Telugu section from 13,000 to 53,000. In the Church Mission- 
ary Society Missions in India, during the last twenty-three years, 
there has been a growth from 130,000 to 265,000. Under the 
Wesleyan Mission in Hyderabad, the Christian movement in six- 
teen years grew from 7,000 to 33,000, while in the next eight years, 
the number, including adherents, passed 50,000. These figures, 
huge as they are, sink into insignificance, when the mass movement 
in North India is considered. There the Methodist, the American 
Presbyterian and other Missions are truly overcome by the tre- 
mendous tasks of attending and properly instructing these great 
masses. For four years, from 1915 to 1919, the Methodist Episco- 
pal Church baptized on an average 31,000 people a year. The aver- 
age increase in the last thirty years has been at the rate of 2,000 
per week. It is a great task to get people to come to Christ in 
such great numbers, but the greater task is to properly care for 
them and give them the instruction they need. We do not 
have forces adequate to cope with this situation; and this fact 
alone is enough of a challenge for greater zeal. It is not the 
number baptized that counts, but it is getting them to live the 
Christ way of life, which is of paramount importance. 

What gratifies me most is the fact that the social gospel of 
Christ, which has begun to uplift these untouchables, has also 
aroused a new consciousness in the higher classes. Mahatma 
Gandhi himself has made the vow that one of his life purposes 
would be to efface untouchability from India. To that end he 
has adopted a girl from an untouchable family ; he has not only 
done that, but has infused into the hearts of the higher caste 
people a determination such as India had never known before, 
bent on wiping out this blot from Hindu social life. 

Christian missions have undoubtedly prepared the way for 
the mobilizing of thought power in India. During the last 
hundred years the missionaries have fought all debasing social 
evils without fear and without ceasing; they have founded schools 
and colleges in the various sections of the country; and today 
we are reaping the results. It may be that the missionaries 
have not received their full share of credit, but let us all thank 
God that the work has been done, and that the people have now 
begun to shoulder the responsibility of fighting social evils. 

Friends, has this movement toward Christ in India any 
meaning to you? Has it a message for the people of the West? 
If there is a movement toward Christ, as I have tried to point 


84 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


out, then does it not come to you as a great challenge? Let 
me not give the impression that India is ready to be bap- 
tized; no, not by a long way. While there is a movement 
toward Christ, while India is turning her face towards Christ 
hanging upon the Cross, yet, she is incessantly asking the ques- 
tion: “Is Christianity practicable? Have the West proved to 
us that it can be practised?” For two thousand years the West 
has prided herself on the possession of Christianity, but to what 
extent has she lived the principles of Christ in her social life, 
and in her international relationships? Never has there been 
a time in human history so critical and so challenging. At no 
time was Western civilization so ,much discredited in the 
Orient, as today. The West and the East have become closely 
intertwined through commercial and territorial expansion. Such 
expansion has really made the practice of Christ’s principles 
almost impossible. Has not the time come for the West to 
appraise its own civilization, to rethink and reévaluate its ele- 
ments? Has the expansion of the West been on the principle 
of selfish exploitation of the weaker peoples, or has it been on 
the other—regarding contributive principle? Is there more race 
hatred and bitterness in America? Is there selfishness so great 
as to stand in the way of America’s making her contribution 
to the greatest effort ever made to help human families live in 
peace? Is American civilization tending to crowd out religion? 
Is it really incapacitating Americans for religion? Is America 
making scientific and economic advances ends in themselves? 
Is material progress making Americans forget the necessity of 
moral progress, without which society will go to pieces? An- 
swer these questions frankly and then ask yourself the ques- 
tion: Is there need for a movement toward Christ in America? 

Last night Bishop Welch referred to the Asiatic movement 
in the Orient, saying that Mr. Tagore had sounded the call in 
Japan and in China for a compact of the yellow, brown, and 
black men. Why has this call come? What has given rise to 
this Asiatic consciousness? Have not the Western races merci- 
lessly and unscrupulously exploited the weaker peoples of the 
world? Has not the West wilfully forced opium upon an un- 
willing people, driving them to a life of degradation and de- 
bauchery just to fill its own coffers with blood money? Have 
not the Western races, driving away weaker races, robbed their 
natural resources, and in many cases even their lands? When 
such things have been done in the name of civilization, is it 
any wonder that the peoples of the Orient, after suffering for 
many decades unspeakable misery and humiliation, are now 
working for an Asiatic compact to rid themselves of such de- 
basing domination? The weaker races of the world have been 


THE PROCLAMATION OF THE GOSPEL 85 


nailed to the cross by the nails of poverty and filth, illiteracy 
and superstition, suffering and sorrow. The Western races 
must not forget that they are responsible to a great extent for 
such conditions which have been brought about by Western 
expansion for selfish purposes, and that they are under a tre- 
mendous moral obligation to those weaker peoples. 


Once the East had great conndciice in the West but, alas! 
now she is mentally armed against the West. Is this not a 
grave situation? If the East has so armed herself, because of 
the behaviour of the West, then the only thing that the West 
can do is to help her to disarm herself mentally. Such disarm- 
ament can only be brought about by arousing in the peoples of 
the East confidence in the integrity of the Western nations. To 
this end, I make the plea that while there is a movement toward 
Christ in the Orient, a similar movement should be set afoot 
toward Christ in the Occident. This can only be brought about 
if the people, I mean the Christians of America, will band them- 
selves together, and say, “We are through with the mere 
preaching of the gospel; we are from now on going to see that 
Christianity is applied or practised in our personal lives, in the 
lives of groups, in the lives of nations and in all international 
relations, irrespective of what it costs.” When that is done 
you may rest assured that the Orient will go more than half 
way to join hands with the West to bring about this democracy 
of God. 

I thank you for giving me this opportunity of bringing to 
you this message; it is my prayer that God should bless you 
even more abundantly to carry on this good work, so that some 
day it will be your privilege to see the non-Christian nations of 
the world joining the Christian nations to crown Jesus Christ Lord 
of all. | 


EVANGELISM IN THE NATIVE CHURCH 
BISHOP BRENTON THOBURN BADLEY, INDIA 


Evangelism is perhaps the greatest word in our work in India. 
The people of that land are more interested in religion than in 
anything else, and the fruitfulness of Christian Missions in India 
may be judged by the fact that while in the past ten years the 
population of that land has increased by one and two-tenths per 
cent, the Christian community has grown 33 per cent. In the Pun- 
jab during the same period the Christian community increased 
92 per cent, while the highest increase of any other religious com- 
munity was only seven per cent. The Methodist Episcopal Church 
during the past twenty years has baptized 600,000 people in India. 


86 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


A great necessity at the present time is for the utmost co- 
operation between the missionary and the indigenous workers in 
the task of evangelism. There is a very real danger in the mis- 
sionary becoming so absorbed in administrative work and in the 
general work of our great institutions as to leave very few men 
with any time for direct evangelistic work. It would be a serious 
mistake to suppose that the work in India can be satisfactorily 
carried out if the missionaries cease to be preachers of the Word 
and turn their main attention to finance and educational affairs. 
Not only is the cooperation of missionaries essential in this work, 
but also their example, so that our Indian brethren may clearly 
see that the highest importance is attached to the actual ministry 
of the Word. Recent years have shown a real tendency towards 
emphasizing organization and education and finance at the ex- 
pense of evangelistic work on the part of the missionary body. The 
best results can only be achieved when the missionary cooperates 
in the fullest way with all the evangelistic undertakings of the 
Church. 

It is also of the utmost importance that the missionary should 
have the fullest and most sympathetic touch with national ideals 
and movements on the foreign fields today. The temper of the 
people of Asia, in particular, is such that unless a man is able and 
willing to show his interest in all the rightful aspirations of the 
people for the development of their national life, he can hardly ex- 
pect to have any influence in appealing to these people through 
his message. This also means that the training of our Indian 
preachers should be more practical, with a more direct thought 
of the growing national life of the people, and that there should 
be less of Western elaborations in all our plans for training 
preachers. Movements in these directions are clearly in evidence, 
but many forward steps are yet to be taken. 

The use of lay workers in connection with evangelistic work 
is of supreme importance. The method by which Mohammed- 
anism uses its ordinary membership to propagate its teachings, is 
one that should be taken more to heart by the church in her ap- 
proach to this question. In the Mass Movement, considerable 
use has been made of a class in North India called Chaudhris, or 
village head-men of certain low caste people. In many instances 
such men, without any ordination and with only little teaching 
regarding Christianity, have gone out among their people and pre- 
pared hundreds of them for baptism. The task of evangelists, 
who come into a situation such as this, is very different from what 
it would be, had the field not been prepared. Not only is this a 
good method for spreading the work but it is the best possible 
way for the development of Christian character. 

It is of the utmost consequence that the evangelist, whether 
missionary or Indian, should give the message through his life as 


THE PROCLAMATION OF THE GOSPEL 87 


well as his teachings. India, in particular, is insisting today that 
we live up to the level of the teachings that we seek to introduce. 
The wonderful hold of Sadhu Sundar Singh upon the people of 
India is due not only to his preaching in simplicity and power 
the message of the Christian gospel but to his living the Christian 
life in all humility, self-sacrifice, love and devotion. No foreigner 
can expect to preach successfully on the Beatitudes or the Sermon 
on the Mount unless he can himself exemplify the virtues that 
Christ has so highly commended. The East is demanding today 
not only that we preach the gospe! but that we live it. 

For the evangelistic worker it is necessary to remember that 
not sermonizing but witnessing for Christ is the real need of our 
times. India says, “Tell us your Christian experience.” So far 
as the Bible is concerned, multitudes of them can read it and the 
number is very rapidly increasing, but when it comes to incarnat- 
ing this Evangel, any people to whom the Christian gospel is first 
taken have need of great help. There can be no true passion for 
evangelism which does not come from a glowing heart, and it is 
quite conceivable that we have gone far in the matter of training 
men to prepare sermons and give expositions of Bible texts, when 
we have done little to cause them to maintain the spiritual glow 
within. 

For any church, whether on the foreign mission field or at 
the home base that is undertaking to preach the gospel, it is of 
fundamental importance to remember that the task is vain unless 
there be adequate spiritual power for it. A Hindu once spoke to 
a Christian preacher in India at the end of a sermon and said that 
he had read the New Testament and had noted that the men who 
carried the Evangel were men of amazing power, and then asked 
this preacher whether he had received what they had found in the 
Acts of the Apostles. The Hindu was thinking, of course, of the 
second chapter of Acts and of the pentecostal power, and his ques- 
tion was not only proper but a most searching one. Is it not too 
frequently necessary for evangelistic workers in all parts of the 
world to ask themselves this question after they have preached? 
Any Hindu can tell the difference between a Peter before Pente- 
cost and one after Pentecost, and unless there be that power in the 
life of the preacher, there are very meager results for him. Christ 
still says to His disciples, “Go . . . but tarry.” 

I have stood in India on a plain where 3,000 laymen of the 
Chamar (tanners and leather dressers) caste, met for three days 
to consider the one question as to whether their entire community 
should adopt Christianity. They represented 30,000 people in that 
region, and after three days’ discussion they agreed that they would 
all be baptized. When, however, they came to ask for baptism it 
was found impossible to shepherd so vast a multitude all at once 


88 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


and the Church was unable to give them what they asked. I have 
known of some districts in India where 10,000 names of people 
from the depressed classes were on the waiting lists for baptism 
year after year. These are but instances of the embarrassment 
that Christian missions have faced in India during recent years, 
and indicate that the task of evangelism is not merely to proclaim 
the gospel until people are willing to accept the message, but to 
care for the multitudes who are ready to accept Christ and to give 
them the spiritual shepherding through the years that alone can 
make it possible to develop these vast communities into true Chris- 
tian congregations. In India it is generally true that only a small 
part of the work has been completed when families have been 
baptized. Evangelism is the one continuous task of the whole 
Church. 


THE GOSPEL AMONG PRIMITIVE PEOPLES 
THE REVEREND HENRY C. MC DOWELL, OF ANGOLA, AFRICA 


I have the good fortune to represent the great interior 
region of West Central Africa, where conditions are still primi- 
tive, where people are still very interested in the simple gospel 
and where the impact of so-called European civilization is just 
being felt. In the past five years I have done some pioneering 
in an untouched region in the Southern part of Angola, Portu- 
guese West Africa. During my travels in that part of the 
country, entering some regions where the people did not even 
know the term “Jesus Christ,’ I have been able to introduce 
(and I use that term advisedly, because it has been merely 
introducing) many, many thousands of people to it. I count it 
a great privilege to stand before an audience of people and say 
to them, “I have the pleasure of introducing Jesus Christ, the 
Lord of all” and truly it is a wonderful privilege. I remember 
one time especially, when I was far down in the southern part 
of the colony in a region where the people build their villages 
differently than the Ovimbundu where we live. Our villages 
are not very large; very often, not more than fifteen hundred 
people live in a village, but down in the lower parts of the 
Ganguela region there are some villages with as many as six 
thousand people. 

While touring in that country I sent heralds ahead to the 
paramount king of the region announcing my coming. I hap- 
pened to be the first foreigner to go into that country since 
a Portuguese captain had passed through, some thirty-five years 
ago, when the country was subjugated by the Portuguese. 
They proclaimed a great holiday. I was not acquainted with 
the customs of that particular tribe and did not know how they 


THE PROCLAMATION OF THE GOSPEL 89 


received their guests; so I was considerably disturbed when, 
about three miles out from the village, I was met by several 
hundred people. My carriers were a good way behind me; I 
was riding a bicycle perhaps thirty or forty minutes ahead of 
them. When I met this grand number of people I stopped and 
greeted them. They greeted me, and then one man proceeded 
to take my bicycle. Two others lifted me up bodily and put 
me in a hammock that was made of banana leaves. I had no 
blanket under me, and since it was a cold morning, those banana 
leaves were not very comfortable. The cavalcade started off 
down the road singing songs and having a great time. I took 
it as easily as I possibly could under the circumstances. When 
I reached the village, I found that the king had decreed that 
nobody was to leave the village that morning. All the women 
stayed away from their fields. No men went to the woods to 
hunt. Everybody was at the village. I was quite at a loss as 
to how best to greet that great multitude of people and make 
myself heard. We have no amplifiers in Africa, and I would 
not have been seen or heard standing amidst the crowd. I, 
therefore, climbed up into the fork of a tree and began to intro- 
duce that great body of people to Jesus Christ our Saviour. I 
look back upon that experience as one of the richest of my life. 
As soon as I had finished, the king told me that he had sent 
word to all of the headmen of the villages round about so that 
they were expecting me to visit them. Their villages were 
anywhere from two to five miles distant. On that same day I 
spoke in eight of those villages. I can conservatively esti- 
mate at sixteen thousand the number of people to whom I 
spoke on that single day. I was received as the guest of the 
king. 

However, it has been my task and pleasure, to merely in- 
troduce the people to Jesus Christ. We must depend upon the 
natives that are being trained to better acquaint the people with 
Jesus Christ. I am glad that in Africa we have no difficulty at 
all in having a missionary church. The church is naturally 
missionary. It is missionary from the beginning and every 
Christian is an evangelist. It is very often quite embarrassing 
to the missionaries, because the native Christians don’t always 
understand these delimitations of territory and a great many 
other points of polity. They just go out to make Christians of 
their fellows; and too often, we with our organizations seem 
to run greatly behind. 

At our boarding school in Southwest Africa, we have a 
custom that everybody on the place is expected to do some 
definite piece of evangelistic work at least once a week. The 
young people of the boarding school take Sunday afternoon 
as the time when they can best render that service. On Satur- 


90 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


day evening at our prayer meetings, we find out just where the 
various groups are going, so that too many groups will not go 
to the same locality. One Saturday evening one of our young 
Christians stood up before the people and gave them a charge. 
I was greatly interested by his remarks. He began to say, “Now, 
fellows, as we go to our people back in the villages, let’s go 
sympathetically; let’s realize that they are still blood of our 
blood and flesh of our flesh.” Then, he added this illustration: 
“You know that as boys all of us have herded cattle. When 
we let the cattle out of the pen early in the morning, some- 
times, when we have just taken one or two sticks off of the 
fence, three or four of the cattle will stick out their heads and 
can get no further; then you have to beat them on the nose 
to get them back so that you can remove some other sticks 
and then all of them can pass. This door of opportunity has 
just been opened a little bit and many of us merely have our 
heads through and as the main body of this thing is still left 
behind we have got to get that in too. All of us have got to go 
along together. You never have seen a cow whose head could 
travel any faster than the tail, so that all of us oe got to 
move as a body.” 

This desire is one of the things over which we rejoice 
greatly. Another matter over which we rejoice about our peo- 
ple down there in Southwest Africa is the fact that they are 
anxious to help others too, not only those of their tribe. One 
of the bravest acts I think I ever performed in my life was on 
the first Sunday in March, 1924. I stood before our young 
group of Christians and preached to them a missionary sermon. 
I told them about people in other parts of the world who did 
not know the Lord Jesus, and who were suffering perhaps more 
than they were. I did not know just how my message was 
going to be taken. I thought they ought to know such facts, 
that their horizon ought to be broadened. That day, before I 
had finished my dinner, our living-room was crowded with peo- 
ple. When I came out, they said to me, “Teacher, we have 
been greatly touched by your message this morning. We want 
to do something about it. It hurts us to feel that there are 
other people who are suffering the way that you indicate.” 

“All right,” I said, “I will be glad to have you do some- 
thing. What do you suggest?’ “We have been talking it over. 
This is the time of the year when we haven’t very much to 
give, but we have decided that if you can give any sort of em- 
ployment to us here during the coming week, we will come and 
work a whole week. Whatever we earn during that week, we 
will contribute next Sunday for foreign missions to help other 
people not so fortunate as ourselves in the knowledge of the 
Lord Jesus.” 


THE PROCLAMATION OF THE GOSPEL 91 


I was greatly surprised. I had not expected any such re- 
sult. I had to invent many jobs on the place so as to have 
something for them to do to encourage them. Not only the 
native Christians, but also many others came. In the villages 
around they got some others who were interested. On the 
following Sunday morning, when we took an offering to help 
others in other parts of the world, I was greatly interested to 
find that not a single one of the envelopes that we had passed 
out as the pay envelopes on the previous Saturday afternoon, 
had been broken. Many of them were inscribed, “For the sake 
of the Lord Jesus” and “For the sake of spreading the Gospel.” 
“For the sake of carrying the God News.” Some envelopes 
carried a verse of Scripture, but all had deposited those en- 
velopes just as they were. That offering came to $30. I have 
had considerable experience with that $30 since then. We sent 
part of it to the Woman’s Board of Missions of the Interior, and 
they sent it back to us. They didn’t know how to accept it, but 
the people in Africa are anxious to help others in other parts 
of the world, and it is just a sample of what might be done, 

In my work among the primitive peoples of Africa I have 
been greatly interested to note their reactions on a great many 
things. There are many matters, of course, of which they have 
never heard before. Many thoughts are quite new, hence, to note 
their reactions is most interesting. I am going to state two 
experiences that I have had to show how my own spiritual life 
has been deepened by some of these reactions and how they 
have really led me into deeper paths in more ways than one. 
We had considerable trouble, during the opening days of our 
work there, in getting a concession of land from the Portuguese 
government. One evening about eight o’clock a message came 
from the administrator of that district, the Portuguese local 
Governor, who had his seat of authority about sixty-five miles 
away, to be at his office the next morning at nine o'clock to 
discuss some matters pertaining to our concession of land. 

My only means of transportation was a bicycle. There 
was not a very good road through that region. Those sixty- 
five miles didn’t look very near. I dropped the suggestion to 
some of the fellows that they would do well to pray for me. 
The next morning, when I came out of our house about three 
o'clock, I was surprised beyond measure to find about a dozen 
fellows standing outside of our door. They said that they 
thought perhaps I would be coming out about that time and 
so they came to escort me to the main path, about three- 
quarters of a mile away, because I would have to cross a stream 
where there was not a very good bridge and they were going to 
take my bicycle. 


92 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


When we got to that main path, before I knew it, they 
formed a circle around me. They joined hands and then one of 
them spoke and said, “Teacher, we wish that we could go for 
you, but we can’t. We have decided that the only thing that 
we can do is to pray you there.” I told them that I thought 
myself that would be about the only way I would get there. 
Then the most beautiful prayer I have ever heard in my life 
was offered. One fellow began to pray and he prayed that the 
Lord would really give me strong legs, and that my bicycle 
would not break down, and that as I came to the different 
streams I would find that there were bridges there that had 
not been washed away. Then he said, “As our teacher reaches 
that arid region, it will be just about time the sun comes up. 
As the sun comes up and takes the dew off the grass and off 
the flowers and off the trees, somehow or other, Lord, have 
that get into the throat of our teacher, so that he won’t be 
thirsty when he passes through the arid region.” As I listened 
to that wonderful prayer and jumped on my bicycle that morn- 
ing, and started on my journey, why you can see I had a 
wonderful prayer band behind me. That trip came out all right, 
but the simplicity of that prayer, the straightforwardness of it, 
I have not been able to get over to this day. 

At another time I had an experience that caused me to 
have great regard for my people. That was when an old man 
in a village about four miles from us who had been attending 
our services quite regularly and who a few Sundays before had 
told me that he wanted to confess, sent word over one morning 
about four o’clock for me to come at once to him for he was 
dying. As soon as I could get ready I went. When I reached 
the village the old man told me to get the better mat and place 
it on the bed that was there, that he was soon going to pass 
away. I began to make those preparations and then he said 
to me, “Call in some of the people here who can sing some of 
the songs, because I want to have a few about me as I pass 
over.” I called in some and I asked “What songs shall we sing 
for you?” Then with a smile he stretched out his hands and 
told me. At his wish we began to sing a rendition of “Father, 
I stretch my hands to Thee, no other help I know.” To this 
day that experience has been the symbol to me of Ethiopia 
stretching forth her hands unto God. We talk about the time 
when Ethiopia is going to stretch forth her hands unto God. 
Friends, I have seen young Ethiopia, old Ethiopia, dying Ethiopia, 
stretching forth her hands unto God. Too often, instead of that 
hand being placed into the hand of God and poor Africa led 
sympathetically to a better life and to a higher life, it has been 
placed in charge of the slave driver and Africa’s children have 
been scattered to the ends of the earth; or it has been placed 


THE PROCLAMATION OF THE GOSPEL 93 


in the hand of the exploiter and Africa has been bled white. 
Poor Ethiopia is still stretching forth her hand unto God. God 
grant that we shall answer that call and give the blessing to 
poor Africa, of which she stands in sore need. 

Would to God that I could plead here tonight! I feel quite 
seriously over this thing. We American Negroes have a tre- 
mendous love for Africa. We want to help Africa so that she 
shall be able to make her contribution to the Christ that is 
to be; but, friends, just let me say this one word. I thoroughly 
believe that the real task, the real test of the motive of the 
Christian nations is going to be faced and is going to be worked 
out in Africa. Poor Africa stands there helpless with her hands 
tied behind her. Anything that is done for Africa must be done 
from sources outside of her. We-have said to Africa, “You are 
not to think for yourself, you are not to work out your prob- 
lems for yourself, we take you as a mandate.” What are we 
going to do with those mandates? God grant that we may 
really see the great task that we have in the redemption of 
Africa. 

Recall the great law of sacrifice and suffering. I thor- 
oughly believe that if the law of suffering and sacrifice holds 
true, God must have some high destiny for Africa. Has she 
not a price? She has passed through great suffering and still 
the dawn does not seem to be near. 


I am glad that in my five years in Africa I have had occa- 
sion to get a real faith in at least one thing. I have found out 
that God can be trusted. When I say that, I have delivered my 
message. Off in primitive Africa, time and again, when we 
have not been able to do anything but call upon God, I have 
found that He can be trusted. Back yonder in Chattanooga, 
Tennessee, when I was the pastor of the church there, before 
I went to Africa as a missionary (it was before I was married 
and my mother was living with me) this challenge came to me 
straight from the shoulder and I tried to face it in the same 
way. One night my mother and I knelt down beside her chair 
and we prayed over this matter. We talked it over. When I 
went to my room that night there was very little sleeping that 
I was able to do. The next morning I went down to my study 
at the church, and wearily sat down at my desk. Haphazardly 
I opened my Bible and in a moment my eyes were fastened 
upon those wonderful words of promise to Israel “Fear Not, 
for I have redeemed thee. When thou passest through the 
waters I will be with thee, and through the rivers they shall 
not overflow thee; thou shalt walk through the fires and_ shalt 
not be burned, neither shall they kindle upon thee, for I am 
Jehovah, thy God, the Holy One of Israel.” 


04 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


This came back to me at one time during the early part 
of the dry season when they burn the bush in Africa. I was 
making a journey. My wife and my little boy were along in 
a hammock. We had about a dozen carriers along with us. In 
the distance we saw smoke. We paid little attention to it. 
Our route led down into a valley. As we mounted the other 
side, the natives gathered around me saying, “Teacher, we are 
surrounded by fire. What are we going to do?’ In just a 
moment the small buck and the rabbits and other small animals 
were running by us, almost over us. I looked around, and took 
in the situation and I said to my wife, “I guess the only thing 
we can do now is to look to the Lord.“ Yet, of course, I did 
what I could to save my wife and baby. Every man took pieces 
of brush and we began to beat down the fire on both sides, 
while those with the hammock followed closely behind. In a 
few moments we were outside the danger zone and the natives 
began to tease one another about it. It became a great joke as 
soon as it was over. I told the fellows that I didn’t see how 
they could take it as such a great joke. “After you have passed 
through trouble,” they said, “the next best thing to do is to for- 
get it.” I have found that was pretty good sense, too. But 
it was not much fun to me as I looked into the faces of those 
men who had walked through that fire with my wife and baby 
and I thought again, “Thou shalt walk through the fire and shalt 
not be burned.” 

Friends, God grant that we may see the fields in Africa 
white unto this harvest, and that from the Convention forces 
may be released so that we missionaries in the heart of Africa 
shall no longer have to continually say to the throngs of people, 
“T am sorry, we have not the room,” but may we soon be able 
to say, “Africa, shine, for thy light is come, and the glory of 
the Lord is risen upon thee. Whereas thou hast been forsaken 
and hated so that no man passed through thee, I will make thee 
an eternal excellency, a joy to many generations.” 


THE GOSPEL AMONG PRIMITIVE PEOPLES 
THE REVEREND CHARLES E. HURLBURT, AFRICA 


A maritime steamer had stopped for a few hours at Djibuti 
at the east end of the Gulf of Aden. As a few of us walked 
about the quaint old scattering town, we found one of the 
greatest missionary statesmen that any age has ever produced, 
sitting on a little stool, drawing the picture of one of the quaint 
old mosques of that little town. For Bishop Tucker was an 
artist as well as a missionary statesman. As we talked a little 
later, I asked him the question, “How is it that you have been 


THE PROCLAMATION OF THE GOSPEL 95 


able to do so great a work as has been done in the tribe that 
murdered Hannington, lying on the east of the Nile to the 
north of Lake Victoria.” 

The substance of that story was this, “I turned aside to 
other places for men sent out by the Home Committee and 
waited until I found a warm-hearted Irishman. I sent him into 
that tribe. That one man by the power of the gospel of Christ 
has transformed it in a very short life service. That tribe, the 
lowest according to anthropological estimates of any of the 
tribes in either the Nile or the Congo Basin, has become one 
of the most productive, one of the most peaceful and one of 
the most nearly Christian of any of the tribes of Central Equa- 
torial Africa.” 

When Roosevelt came out to visit East Africa he came to 
our headquarters station in what is now Kenya Colony. After 
asking a few questions and looking about the station a bit he 
said to me, “I want to see your finished product.” I said, 
“What do you mean?’ He said, “I want to see your Christian 
men and Christian women; I want to see a Christian home.” 

He went to two or three of these homes and found, instead 
of the little grass huts that he had been in the habit of seeing 
during his hunting trips, houses where the men themselves had 
built fireplaces, real homes with doors and shutters. Even the 
missionaries had no glass windows, so of course, these houses 
had none, but they had chimneys and were clean and the food 
that he examined was clean. He then inquired what they 
were doing and what they were earning. 

When I gave to him the facts, still true, that one-fourth of 
the baptized Christians were giving their entire time to preach- 
ing the gospel to their fellows; and that their homes and their 
lives were truly transformed so that men who had been in- 
different to the rights and privileges of women were learning 
as the first experience of their Christian life to carry the wood 
and the water and to do the deeds of kindly service for their 
wives, he said, “I like your finished product. It is the right 
sort of thing.” 

A year ago there died by accident, away up in the Masai 
Reserve in Kenya Colony, a young giant in body, in mind and 
in spirit. We shall lament him for many a day, for he was the 
first native out of the twenty-four tribes in Central Africa in 
which we, as a mission, are working, who has, almost unaided, 
translated the whole New Testament into the language of his 
tribe. He was a handsome man, a man of gentlemanliness, and 
of Christian power, whose life was transformed by the gospel 
of the grace of God in Christ Jesus. 

Six years ago, a tribe away up on the west of Lake Albert, 
on the high hills of that country, degraded by corrupted Baal- 


96 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


worship, one of those tribes with a very difficult language, 
mixed with the three great groups of Africa, that seemed to 
government officers and to ourselves to be almost impossible to 
reach, said that it had no word for us and wished no word from 
us. Within three months the word has come to us that that 
very tribe wants a Christian teacher in every chief’s village. 

About forty of those most sorrowful of human creatures, 
lepers, gathered about our mission station in far Northeast 
Belgian Congo, two or three years ago, thinking they might get 
some help. I said to them one night as they gathered together, 
“Tf you will stay here, we will provide homes for you, we will 
give you gardens. You may remain here permanently, and 
we will do what we can to help you.” In the morning all were 
gone. They were afraid of being confined or segregated. A 
letter received a week ago from the nurse in charge of the 
Leper Home said, “We have more lepers than we can take care 
of. Several have gone back because quarters were so crowded. 
Some who have all their fingers are cooking for those who 
have none, and they are helping one another. Do pray for a 
doctor, and do pray that we may treble and quadruple the 
quarters for the many lepers wholly untouched and unreached.”’ 

But of what value is it to us who are gathered here in the 
capital of Christian America tonight to assure ourselves again 
that the gospel of the grace of God has transforming power to 
change a nation, to change a home, to change the individual life, to 
transform a tribe of people? Every man who is born from above 
knew that before we gathered here; and our gathering would have 
been in vain if, it only reassured us that omnipotence is omnipo- 
tent, that omniscience is omniscient and that God’s grace has trans- 
forming power, if we do not give that knowledge to Africa. 

Shortly after that visit with Bishop Tucker, I took a 
journey of six hundred miles in what was then German East 
Africa, and camped for a few nights on the very place where 
Livingstone, more than a generation before, had pitched his tent 
on his way from Lake Tanganyika to the Indian Ocean. I 
realized that in that six hundred miles of journey, I had not 
found a Protestant mission nor a Protestant missionary, and 
that since Livingstone died a whole generation had passed into 
eternity utterly unwarned, though the entire Christian world 
knew that Africa’s door was wide open. 

What value will it be to us if we consider China, and India, 
Japan, andAfrica, and the whole wide world tonight and fail to 
tell them what our fathers knew and what we knew when we 
learned to know God, that “the Gospel of Christ has power to 
transform human life?” Two great facts need to be faced. One 
is that there are still hundreds of tribes in Africa that have 
never heard the gospel of Christ. Another is that both we and 


THE PROCLAMATION OF THE GOSPEL 97 


our fathers have sinned in the belief that men and women of 
inferior education might reasonably be sent to the great Dark 
Continent as missionaries. 

There are today not only some hundreds of tribes where 
the language has never been reduced to writing, but there are 
at least scores of tribes where men and women of limited ability 
are seeking to translate the Bible into the language of the people. 
There is scarcely a mission anywhere in Africa that is able to 
staff adequately the schools that are training thousands of 
young men who are preparing, and should be better preparing, 
to be teachers and preachers and the leaders of their own people 
into the reality of this transformed life. 

The second great fact we need to face is what the great- 
est missionary statesman of his age said, “It is God who said, 
‘Out of darkness light shall flame,’ who hath kindled a flame in 
my heart to make me a world’s beacon of the knowledge of the 
glory of God in the face of Jesus Christ.” 

Until we, who attend missionary conferences, realize that 
God has given us light in order that we may be “world’s bea- 
cons” and that it is our obligation not simply to know the 
transforming power of the gospel, but also to make that fact 
known to every kindred and tribe and tongue, and until we send 
our sons and our daughters and our very best, and carry this 
message of redeeming grace, we have failed and our knowledge 
is in vain. 


CHRISTIAN EDUCATION IN THE MISSION 
FIELD 


THE SIGNIFICANCE OF CHRISTIAN EDUCATION IN 
THE EVANGELIZING PROCESS 
PRESIDENT JAMES M. HENRY, D.D., CANTON, CHINA 


Where there is no vision the people perish. The churches 
and Christian communities that have been weak and backward 
in their development are those which among other failings have 
been weak and backward in the matter of education. Who can 
fully evaluate the work of Christianity’s intellectual leaders, Paul, 
Athanasius, Augustine, Erasmus, Luther, and all the others past 
and present? Who can estimate the contribution of Christian 
education and of educated Christians to the world of government, 
of art, of literature, to the onward sweep of the Kingdom in that 
part of our world which is the seat of what we call Christian civ- 
ilization, to the revealing of ever higher and more compelling 
ideals of conduct and aspiration? Without the highest training 
of the intellect and the soundest scholarship under the guidance 
of His spirit, how shall the more excellent way be commended, 
the truth illumined, the life quickened, and Christ Himself lifted up 
even in our own Christian lands, where every phase of life is sat- 
urated in one way or another with Christianity? 

Today in Christendom itself strange new forces are being 
felt, old values are changing, new emphases are being made, much 
of life is in a kind of blind revolt against established custom and 
the habits of the past. What some call the creative urge, an in- 
sistence upon the right of individual self-expression and develop- 
ment, is setting itself up as a kind of new god demanding uni- 
versal worship. On every side we hear fears expressed, we see 
apprehension for the future of our youth, and we look to our edu- 
cated Christian leadership for guidance. But we believe that 
God’s spirit of wisdom will speak to the mind of the church and 
show it the next step, that in Christian education lies the solution 
to many of the most pressing problems of the day. 

Far away from our shores and below our horizons a new 
world outside of Christ is fast emerging. In the Near East, in 
India, in China, in the Antipodes, a mightier transformation than 
the world has yet seen is in actual process. And here again who 
can evaluate the part which Christian teaching and Christian edu- 
cation have already had in the breaking up of the old and in the 
inspiration and preparation for the new? Who can say what 


98 


CHRISTIAN EDUCATION IN THE MISSION FIELD 99 


Christian education in the Near East, in India and in the Far 
East has already meant? ‘The social and political development 
of the Balkan States and of Turkey, the emancipation of the 
womanhood of those lands, has been profoundly influenced by 
Robert College and the Woman’s College of Constantinople. The 
graduates and students from the great university at Beirut, coming 
as they have from Syria, Greece and Armenia, and latterly in 
increasing numbers from Egypt as well, from the Sudan, from 
Persia and Mesopotamia, with last year a remarkable accession 
from the hitherto almost unreachable sect of Shiites, one of the 
strictest and most fanatic of the Moslem sects, are having and will 
increasingly have an almost unbelievable influence in the remaking 
of these varied communities and nations. 

In the new life throbbing throughout India, of which we have 
already so movingly heard, the influence of Christian leadership 
is being strengthened and more effectively felt at Lahore, Luck- 
now, Madras, Madura, Vellore, Jaffna and at the other centers 
which train the students thronging educational halls in Chris- 
tian idealism and lift up Jesus Christ before them. 

And in China, where if any one class of the population rather 
than another has been potent in developing a national spirit, in 
fostering and promoting progress and national ideals, it has been 
the student, the educated class, name after name comes to mind, 
products of Christian education and of a Christian environment. 
T. T. Lew, Chang Po-ling, C. T. Wang, C: C. Wang, W. W. Yen, 
David Yui, even Dr. Sun Yat-sen himself. How different these 
might have been had it not been for Christian education! The 
traveler with any insight at all, who goes from Peking in the 
north to Canton in the south and sees the work of the Christian 
colleges and universities in that coming master nation of the 
Orient, sees the marvelous, undreamed-of opportunities that are 
there for Christian conquest and for the advancement of His 
Kingdom, that kingdom of righteousness and peace and joy in 
the Holy Ghost. 

The so-called general work of evangelism on the mission 
field is a wonderful thing. It is carried on by personal work, in 
chapels and churches, through Christian literature, through the 
divine work of healing in Christian hospitals. In so far as it 
deals with those whose characters are already formed it is a sort 
of salvaging, the making over of old material, the altering and 
adapting of old machinery; and it is but a further proof of the 
wisdom of God and His power that this can be done, a further 
proof of the magic of the divine alchemy that elements already 
fixed can through His spirit be changed into the gold and precious 
stones of His Kingdom, that men can really be reborn. It makes 
the true heart burn to hear of it, to observe it, to be privileged to 


100 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


take part in it. But to have as your parish the tender souls of 
the youth of any land, not the chaos of adult confusion, the welter 
of warring passions, burning prejudices, and selfish habits, but 
the sweet plastic precious clay of God’s kingdom, to have them 
under your guidance in the most impressionable period of life, 
when they still trail their clouds of glory, are still attended by the 
vision splendid, are still of the stuff itself of which Christ said 
the Kingdom of God is made, full of faith, vibrant with idealism, 
is one of the most moving experiences of life. It is an experience 
which makes one so privileged cry out as Isaiah of old, “I am a 
man of unclean lips’ and to long to be touched with the fire from 
God’s own altar that in His strength and His wisdom so matchless 
an opportunity can be met. 

Will you look through my eyes at the scene of one such 
opportunity? It is our own campus at Canton Christian College. 
I speak of this spot because I know it, but with minor local varia- 
tions, the same exhibit may be seen at any other of the great 
Christian campuses in God’s countries overseas, in Beirut, in Con- 
stantinople, in Peking, at the Doshisha, in Judson College, Burma, 
in Lucknow and Lahore. A thousand students are there, ninety 
per cent of whom come from non-Christian homes. A thousand 
students are living in dormitories side by side with teachers, Amer- 
ican and Chinese, whose great desire is to share what Jesus Christ 
has given them. A thousand students, influenced not merely by 
Bible classes, the chapel services, the Sunday services, the Boy 
Scout or athletic activities, the Student Christian Association work, 
full though the campus life is of every form of Christian social 
service, but by the rich Christian tradition of the campus, by its 
living spirit of service, by the quiet influence of the strong Chris- 
tian character and the true Christian devotion of a Christian 
staff and by the steady but unobtrusive solicitude of their 
fellow students, who having known Him whom to know is life 
eternal, are eager to share that knowledge and that life with their 
fellow students. What a sacrament you would have experienced 
could you have seen the culminating service on Sunday of the 
annual “harvest” week last Spring, when ninety-one students, 
twenty-three workmen and six women servants publicly took their 
stand for Christ. There, a few weeks hence, the same story will 
be repeated. What a fresh baptism of the Holy Ghost, what a 
quickening of faith, what an ache of longing would be yours, 
could you stand before this great body in some public assembly as, 
fired perhaps with some patriotic message, their very souls are 
revealed and you realize that before you under your very hand, 
is the future of a great people! And when you learn that eighty- 
five per cent of those who stay two years or more in this environ- 
ment pledge their allegiance to the King of Kings you gain some 


CHRISTIAN EDUCATION IN THE MISSION FIELD 101 


idea of the matchless, incomparable significance of Christian edu- 
cation for pure evangelism. 

And when you see buildings on that campus given by Chinese 
in Java, or the Federated Malay States, when someone tells you 
that its chief Chinese executive officer has just raised over $80,000 
from the Chinese in South America for its work, and when you 
have pointed out to you Chinese boys from South Africa, from 
Australia, from Europe, from Canada and from the United States, 
whose parents have entrusted them body and soul to this Christian 
institution for their education, you see the streams of Christian 
influence and power pouring out in unsuspected ways and reaching 
regions and communities and individuals otherwise utterly inac- 
cessible. And again when you see the women students, the flower 
of the nation’s womanhood, and reflect on the influence of the 
Christian home, especially of the homes which these Christian 
students, women and men, are going to make, you begin to realize 
the unique, the complete, the blessed significance of Christian 
education for evangelism. 

The gospel evangel for the world is awaiting the enriching 
and creative contributions yet to be made from these Oriental 
lands. Over India, we were told last night, the day of Christ has 
begun to dawn. But He is the Christ of China, the Christ of the 
Andes, the Christ of Africa, the same yesterday, today and for- 
ever, and yet ever new and ever giving a fresh revelation of God! 
But how can He be thus uplifted save as the Indian mind, ‘thet 
Chinese mind, the Latin mind, the African mind, become conse- 
crated, inspired, illumined by His spirit? The leaven which can 
leaven the whole Jump, whether it be Islam as such, or the Indian 
civilization with its unique religious texture or the civilization of 
the Far East, of China and Japan, with its sturdy substructure of 
Confucian ethics, is the leaven of Christian education, and the real 
hope of the winning of all this to Christ is the nurturing and train- 
ing and inspiring of its youth, its coming leadership under thor- 
oughly Christian auspices. God has opened such doors today as 
men never dreamed to exist. Have His people, His church, the 
faith and the will to enter these open doors? 

The educational commission which visited China three years 
ago, after months of the most careful survey and expert study, 
made as its considered conviction the statement that “Christian . 
principles may yet become the controlling force in Chinese life. If 
Christian education fails, the growing stream of non-Christian 
education and of anti-Christian influence will submerge the Chris- 
tian movement and reduce it to a place of minor importance.” 
What is true of China is true of other lands: of India, the Near 
East, Africa, South America. The coming leadership of the com- 
ing world! Christian principles, the controlling force! Has the 


102 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


Kingdom of God ever been more nearly within our grasp? Have 
the hills of that far country ever been so near to our horizon? 
May He, our Master and our King, who took the little children 
in his arms and blessed them and said, “Of such is the Kingdom 
of Heaven,’ may He, as He sees the opportunity for Christian 
education and the controlling of Christian leadership throughout 
the world, open our eyes, that we may see with Him and may in 
Him and through Him consecrate every purpose, every resource 
of our lives and of the church to bringing in the Kingdom through 
His spirit and in His way. 


THE SCHOOL AS AN AGENCY IN THE BUILDING OF 
CHARACTER 
MISS IDA BELLE LEWIS, PH.D., CHINA 


Jesus said, “Let the little children come unto me.” He is the 
only great religious teacher who set the child in the midst. Go 
where you will, where Jesus has not been known, and you will 
find the children neglected. They die. They are allowed to grow 
up in ignorance, but the school has always followed the banner of 
Jesus Christ. He brings light and life more abundant to the 
children of mankind. i 

Furthermore, it is the children who come to him. Doctor 
Athearn made a study of 6,194 persons, joining the church in one 
year in forty-three states. They were Methodists, Baptists, Con- 
gregationalists, Presbyterians and Disciples. The median age of 
these church members was fourteen years, four months and twenty- 
two days. The median age for the Methodist Church was eleven 
years, nine months, four days; for the Congregational Church was 
fifteen years, ten months, fourteen days. The children come to 
Jesus. Those older usually do not. Early youth makes the life 
choice. If any race is to be won to Jesus Christ, the children must 
be won to him. 

Childhood is the habit-forming time. William James says 
that by the time an individual is twenty years of age his personal 
habits are, for the most part, fixed. The stimulus-response bonds 
are fixed; behavior under the ordinary routine of life has been 
determined. The miracle of Christ’s power is that he does change 
men, sometimes after they are grown; but such cases are miracles, 
and are not the rule. The rule is this: The habits of Christian 
behavior: kindliness, truth telling, service, prayer, . . . must 
be planted deep in the growing child, if he is to become Christlike, 

In Christian lands these life decisions and the formation of 
habits are influenced by four dominant factors: the home, the 
church, the school and the social order. All these powerful factors 


CHRISTIAN EDUCATION IN THE MISSION FIELD 103 


uplift Jesus and his teachings. The home is especially strong. 
Mr. A. R. Pierson of Chicago asked one hundred boys why they 
attended Sunday-school. Out of seventy-two answers forty-one 
said they came because of the rule of the home. How many of 
the people in this room today are active Christians because of the 
leadership and inspiration of fathers and mothers who made a 
Christian home? / 

Contrast this with the struggle of the young girl who came 
to a Christian school in China and learned a new way of life. Her 
father had seventeen wives. She was the daughter of the thir- 
teenth. She hated the home and all it stood for. In Christ’s 
teaching she found the rule for the purity of the home she sought. 
At first she dared not tell the people there that she had determined 
to follow Christ. But her great secret could not be kept. It was 
revealed in her whole attitude toward those with whom she lived. 

One day the fifteenth wife called on the principal of the school. 
You will remember that this pupil was the daughter of the thir- 
teenth. Said she, ““What makes Edna so different, since she came to 
you? Before, she used to be hateful and mean to all of us who are 
younger than her mother, and proud and distant to those who are 
older. Now she seems to love us all. She teaches songs to all 
the little children and tells us women stories. What has made the 
change?” The principal answered, “Edna has let Jesus come into 
her life as Lord and Master. She obeys Him first. He has com- 
manded us to love each other.” “Then,” said the little concubine, 
“if that is what being a Christian means, I should like to become 
one, too.” 


The Christian school makes a miniature Christian social order 
in which the children live. It frequently reaches out and touches 
the home into new ideals. Drop the Christian school, leave the 
church to work alone with the problems of home and social order, 
and the task will be well-nigh impossible. We must keep the 
Christian school and we must keep the school Christian. 


This is done only when everything in the school is permeated 
by the spirit of Christ. Too often there.has been a tendency to 
give the Bible in memory hunks, trusting that the mere mechanical 
swallowing will produce the needed nourishment. It is not strange 
that this has brought indigestion and distaste for this food upon 
which strength of soul depends. The Bible must be taught, but 
it must be made a delight as well as a necessity. The Oriental 
child may understand it better than we do. Quick as thought they 
see the story pictures and their meaning. Dramatization and 
illustration follow naturally. Let us bring the children to Jesus 
through the Bible and they will love him. 


But the curriculum, be it ever so theological and psychological, 
can never make a school Christian. The teacher is the interpreta- 


104 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


tion of Christ to the little children who watch her day after day 
and year upon year. Is she kindly? Is she gentle? Is she just? 
Is she always loving? These are the questions to which they will 
have an answer. There is no judge more astute than a child. 
When a teacher has been weighed in the balances and not found 
wanting, the children receive her into their heart shrine. She 
never takes the place of the mother, for that place is always sacred 
to one alone, be she ever so ignorant and unwise. But the place 
of a Christian teacher is holy, when the children make her their 
confidant, their guide and their ideal. Her example is irresistible 
in the formation of character. 

The teacher also makes the atmosphere of a Christian school. 
There can be no deep-seated hatreds and jealousies between the 
pupils, if true Christianity is taught. Games, gardening, love for 
birds, beasts and fish, happy cooperation in schoolhouse sanitation 
may bring keen appreciation for the finer things of life. 

It was the day before a great fete in a village school in China. 
The children decided to take a holiday and clean up. Some washed 
the benches, others scrubbed the floor; a committee bought fresh 
oiled paper and fixed the windows. A group of the wee ones went 
out and pulled the weeds from between the bricks in the court, and 
the pride of every pupil in “our school’ overwhelmed the pride in 
new garments. They had found the joy of working together. 

Perhaps the greatest element in the building of character is 
the habit of service. Christian schools have developed this to a 
large degree. From Hwa Nan one hundred and thirty-five school 
girls go out every Sunday to carry the message of truth to the 
surrounding villages. Fukien Christian University, Gamewell 
School and Yenching in Peking, Ginling at Nanking and many 
other schools dedicate Sunday to evangelistic service in their im- 
mediate vicinities. : 

One day, eleven years ago, I stood on our upper veranda and 
looked off across the Tientsin plain. There were twenty villages 
within sight that had never heard of the Gospel. When the chal- 
lenge was given to the highschool girls, the six seniors declared 
their purpose of going, if I would go with them. So we started 
off to the nearest village, eight minutes’ walk away. Although 
we were so near, the women of that village had never before seen 
a white person. They saw us coming along the paths and gathered 
in a knot at the village edge. ‘Come and see the sight,” they 
called to their neighbors. “Come and see the sight,” but when 
we came near, they were frightened and shouted, “Here come the 
big feet.’’ Then they rushed into their houses and closed the doors. 
But women, the world over, are curious, and when we passed, they 
opened the doors a crack and peered through. Then it was that 
the student girls reached them. “Come to the end of the village 


CHRISTIAN EDUCATION IN THE MISSION FIELD 105 


street,” they invited, ‘we are going to sing a song and tell a story.” 
The first week fifty women dared to come. The school girls chose 
a wise story, Ruth and her mother-in-law. The obedience of Ruth 
touched the hearts of those toothless Chinese women. “Yes,” they 
nodded, “that is a good doctrine. We believe that daughters-in- 
law ought to obey.” 

The next Sunday a hundred women came; the third week 
one hundred and fifty, the fourth week two hundred, and the fifth 
week two hundred and fifty. The schoolgirls loved it. Said one 
of them who wore a dainty silk dress, “I didn’t know our people 
lived like that in the villages. I think we ought to know it. At 
first, I didn’t want them to touch me, but now I understand them, 
and I really love old Grandmother Wang,” and often the dainty 
educated girl slipped along the village path to have a cup of tea 
and pass the time of day in the mud hut of dear old Grandmother 
Wang. 

But the Christian schools serve not only in the evangelistic 
field, but also in the educational field, A very large proportion of 
the schools support at least one charity school nearby. The boys 
of Hwei Wen, Tientsin, are poor and have no money, but the 
mission mule died and the stable was empty. This the boys 
cleaned out and fixed up with old benches. They advertised a 
free school, and fifty youngsters arrived. The boys could not 
afford a teacher, so they divided up the free time of their own 
school day. Number One, who has a nine o’clock free period, 
taught arithmetic; Number Two, who was free at ten o’clock taught 
reading; Number Three came at eleven and played games with 
the children; Number Four taught history from eleven-thirty until 
twelve-fifteen. Thus the day was divided, and the school flour- 
ished. The school boys have carried on this work for three years. 
The government schools have taken up the idea; and the question, 
“Have your students a charity school” almost always brings a 
flush of pride and eager stories of service to the children who live 
near. 

Thousands of students carry the daily vacation Bible schools 
to the villages of China in the summer time. In many industrial 
centers, students are helping the factory workers. In rural dis- 
tricts, agricultural students instruct the farmers. Christian stu- 
dents cooperate with the government schools in the popular educa- 
tion movement, They unite in health campaigns. They are help- 
ing others, it is true, but they are also forming ideals and habits 
of service that will become an integral part of their own 
lives. If character is to be built, we must have the Christian 
school. The school must be Christian. Then truly 


“Our sons will be like saplings, grown tall in their youth, 
Our daughters like corner pillars, carved as in a palace.” 


106 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


CHRISTIAN EDUCATION AND CHRISTIAN 
LEADERSHIP 


DEAN J. D. MAC RAE, SHANTUNG, CHINA 


I speak with some conviction on this subject, after ten years 
spent as an evangelistic missionary among the villages of North 
China, an experience which taught me that what the Orient needs 
is not so much improved methods and better policies, although it 
does need these, as men and women of dynamic personality, 
the secret of whose influence is to be the life of the spirit. We 
need a Chang Po-ling, David Yui, C. Y. Cheng, C. T. Wang, 
T. T. Lew, Feng Yii-shiang and many more such, multiplied indef- 
initely and at once. These men and women would be the first to 
admit that what they are they owe largely to Jesus Christ and to 
Christian education. Five years in university education has only 
served to deepen my own impression of the paramount importance 
of Christian education in the Orient today. 

1. In the Sphere of Personal Religion: In the sphere of 
personal religion, the Orient is calling out for reality. It needs 
men and women who have had an inner, personal experience of 
Jesus Christ, in what China speaks of as the “innermost heart,” a 
living faith. We are apt to rest content when we see growing up 
on the soil of China a replica of the church in which we have 
been born and nurtured. The real question is whether or not the 
religion of Jesus Christ has been rooted there. 

A short time ago a student who is now in London in post- 
graduate work, spoke in a moment of confidence of his own per- 
sonal experience. He had been brought up in a home where he 
was subject to the cruelty of an opium-using father. His little 
sister had been sold into captivity; his mother had been almost 
beaten to death; he himself had finally come to a position where 
he found his richest possession in his personal experience of Jesus 
Christ, and so he said, “What China needs is more Jesusism.” 

There are scarcely any fixed stars in the firmament of the 
religious thinking of young China today. When Dewey or Ber- 
trand Russell visit the East, there is produced, at once, a whole 
crop of young philosophers of this school or that, and these per- 
sist only until there comes some other influential visitor, and then 
a new movement is set on foot. A “New Tide” has been sweeping 
over China and has brought with it literary revolution, social up- 
heaval, moral chaos, and bewilderment in the sphere of religion. 
What we need today is the leadership of men and women who 
have had a real religious experience. 

I take off my hat to the first Chinese Christians, the men and 
women who were born out of the testing times of the Boxer days 
and of other times like them. What we need for our new day in 


CHRISTIAN EDUCATION IN THE MISSION FIELD 107 


the Orient is a race of men and women who, with sound education, 
the best personal culture, discipline, character, personality and 
qualities of leadership, will combine a personal religious experience 
as real as those men had “of whom the world was not worthy.” 


2. In Home, Social and Industrial Relationships: We may 
smile at the old type of Chinese home, but it was a great contribu- 
tion out of China’s past. It had about it a kind of moral sanction 
which has contributed more than all else, perhaps, to maintain the 
moral life of China upon a high level. There were some things 
which the Wang family would not and could not do. But the 
large family is giving place to the small. The stationary family 
is being broken up into more mobile ones. The marriage rela- 
tionship in China tends to become less permanent. [Earlier mar- 
riage is giving away to later marriage. Everything is changing 
in home relationships. 

In industry the Orient is making tremendous strides. Think 
what that means! For instance, China, industrialized and without 
Christ—I ask you, can you contemplate that with equanimity? 
Yet that is the change which is taking place very rapidly. My 
mind goes back to a match factory in the heart of China where 
there are employed perhaps three thousand people, for the most 
part women and children, at work under conditions which, from 
the point of view of physical health and moral health too, are the 
very worst possible. They are at their posts for ten, twelve, fif- 
teen hours a day, driven by a boss whose sole aim is to turn out 
matches and more matches. Then when their hour of work is 
over, they go stumbling out into the street or into quarters which 
have been prepared for their existence between work and work. 

Now the significant fact is that upon these vital questions 
not even Christian thought has quite crystallized itself as yet. 
There are organizations like the Young Women’s Christian Asso- 
ciation which have been pioneers in the field of industrial reform. 
There are a host of missionaries over in the Orient who would 
fain do something to help in the confusion as to family conditions. 
Perhaps they have achieved most of all by the Christian homes with 
which they have dotted the Orient. But, it is clear that what the 
East is calling for today is for men and women who know the 
social psychology and the social traditions of their own people. 
There is a clarion call for men and women of this type to lead— 
to do constructive work in helping to solve these great problems. 
Hence the demand for Christian education; to delay here is fatal. 


3. Citizensip: One reads with a sigh the reports of civil 
war and of political chaos in China. What are we doing to 
change such conditions? Stable government waits on general 
knowledge, discipline, character, personality. In this sphere Chris- 


108 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


tianity has always shown itself to be creative, and nowhere more 
than in the Orient. The few Christian leaders of today exercise 
an influence out of all proportion to their numbers. 

That latent moral sentiment, admired by all keen observers, 
which is widespread among a people like the Chinese, stands in 
need of leadership which will call it forth into courageous action, 
on behalf of the well-being of a great nation hard beset by her own 
internal foes. China once moved with decision to suppress opium ; 
with disinterested leaders such as she is now producing, only 
greatly increased in numbers, she will not fail to deal it a death 
blow again and set her own house in order. 

In commercial life the old ideals of honesty and loyalty which 
have stood the test of centuries and have gained respect for the 
Chinese merchant wherever he has touched the life of the West— 
these priceless ideals, through the coming of the Western contract 
system, and somewhat superficial imitation of what is least worthy 
in modern business practice, are losing their influence. It is the 
leadership of Christian business men which must restore these old 
and sound Chinese principles to the place which they must occupy 
in the commerce of the nation, that she may rise even higher and 
far surpass her glorious past in the scale of commercial integrity. 
Common honesty and reliable character are the supreme requisites 
for genuine progress on the road to national wealth. We have 
given to the Orient the externals, the mere “clothes” of our Western 
civilization. Shall we keep back the better gifts of the soul which 
make men and make them noble? 


4. Nation and Nation: There is deep distrust and sus- 
picion around about the Pacific on the other side. The history of 
the impact of the West upon the East, in the past, does not make 
some of the questions which arise more easy of answer. 


Who are to be the people in China, or in India, or in Japan 
who, in spite of daily happenings to the contrary, will be able to 
keep their minds firmly fixed upon the good intent and the better 
spirit of Christian people in the West? Who are those who will 
have the courage to discount the discourtesy between nation and 
nation—the mistaken policies which emerge almost every day, 
and resolutely fix the mind and heart of the peoples of the East 
upon the real desire in the West for carrying out the principle of 
brotherhood? I take it the answer is to be found in such a docu- 
ment as the manifesto issued by the Church of Christ in China a 
year or two ago, “The Message of the Church.” It was a message 
from the very heart of the Church of China, through the mind of 
some of her choice young leaders, the product of Christian educa- 
tion; a group of men who have caught the vision of China for 
Christ and Christ for the world. Christian education alone can 
answer these questions. 


CHRISTIAN EDUCATION IN THE MISSION FIELD 109 


5. The Church of Christ: The Church in the West has had 
a large part in building up branches of the Church out in the 
East, in China, in India and in Japan. We have passed through, 
one may say, three stages. We had, first, the period when the 
missionary did the work and was in control; we then had the stage 
where the missionary was in charge, with his Chinese fellow 
workers as associates. As I see it, we have now entered upon the 
stage where it is to be the Chinese leader, the Indian leader or the 
Japanese leader with his missionary fellow workers as associates. 
Note the difference in the order. 

Thus it is clear that the demand today is for Christian educa- 
tion, in order to produce the kind of leadership which is required 
for that growing and developing church. We must never permit 
our attachment to any kind of work, however close it may lie to 
the heart of the church at home, not even, may I say, the great 
and glorious task of getting the Gospel preached, to come into 
competition with the demand for Christian education of the highest 
quality. For I wish to assert, and that most emphatically, that 
Christian education is in itself closely linked with the work of 
evangelism. The two cannot be separated. One is essential to 
the success of the other. 


May I ask secretaries and members of Mission Boards when 
faced with budgets and possible deficits not to take the evangelist, 
with his enthusiasm for the preaching to the people on the street, 
in the market place, or in the chapel—the magnificent figure that 
he is—and put him in competition with the teacher who, through 
the slow, difficult processes of the school is seeking both to sow 
the seed and to cultivate the plant. It is a mistake to assume that 
the work of the teacher and that of the evangelist are in com- 
petition. Christian education, as we know it in the Orient today, 
is one of the greatest evangelistic forces in the world. I am pre- 
pared to say further, that Christian education is evangelism, pure 
and simple, and, therefore, it deserves your solid support and 
sympathy. See to it that you do not fail to facilitate the training 
of the leader, because the process is costly, difficult, and slow, and 
will produce results for the future rather for today. 


6. Education: There is growing up in China, as in Japan, a 
government system of education, led by a group of younger men, 
who are forward-looking in the very best sense of the term. It is 
being improved in method and technique day by day. Alongside 
that, and in close association with it, comes the demand for Chris- 
tian education, which must be characterized by the highest quality, 
from the point of view of science and education itself. Will you 
help young China, and young India, and young Japan through 
their Christian forces, to build up such a system of education? 

It is ours, aS we are engaged in Christian education, for in- 


110 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


stance, to establish a tradition as to the practice of medicine in 
those lands. It is ours to impress upon medical students who 
are to be leaders, the fact that the profession of medicine is an 
avenue for service, to be rendered in the spirit of Him who “came 
not to be ministered unto, but to minister.” That such a tradition 
is being created is proved by an incident like this. In March of 
1921, there swept down from the North, outside the great wall of 
China, a terrible epidemic. So far has medicine advanced, that it 
is possible now by the skilful use of all forces to combat such an 
epidemic. So the medical men were called on. Among the group 
was one young Chinese doctor. He gave himself with complete 
abandon and enthusiam to the work of fighting the epidemic. In 
the end he was taken down with it himself. Just before he died 
he passed on in writing a message to his own family. I cannot 
recall the whole message, but it contained one or two sentences 
like this, “I have no complaint. I die for my people.” Can 
that be beaten on this side of the Pacific? 

It is the privilege of those engaged in education to create a 
tradition as to the work of the teacher among the young, in the 
East, a conception to which China, in particular, has already made 
a contribution out of the past. 

I sometimes look with longing to the old village dominie, 
with his long gown and little pill box cap. He was a man of 
simple life, and often of quite blameless character; a man who 
was a real influence in his own community. Everybody went to 
him for advice; his students retained toward him an affection, a 
respect and a loyalty which remained throughout their years. But 
he is passing, and who is to create the standard for the teacher 
of the new day, if it is not men and women who have been trained 
through Christian education and the Christian schools? Who will 
present the idea of what is meant by genuine social betterment, 
if it is not men and women who have caught the spirit of Christ? 
The Christian pastor, too, who propagates his faith among the 
people not only by teaching but also by preaching, is a new type 
in the social life of China. It will take constructive thinking, it 
will take positive work by many a young leader to make clear to 
the society of China and the East what his proper function is to be. 


7. The Challenge: JI will throw out the challenge to you 
along two lines: Firstly: The Church in the West must realize 
that the responsibility for carrying on Christian education in the 
East, for the present at least, is hers. There are many types 
of education which can pay their way; but the education of which 
we have been speaking will draw its human material, for the most 
part, from humble homes, and it will ask men and women to enter 
vocations where there is little remuneration, where the standards 
are not set by silver dollars. And so you must be satisfied, while 


CHRISTIAN EDUCATION IN THE MISSION FIELD 111 


China and India and Japan experiment in’ Christian education, to 
do your part largely in the form of helping to pay the bills. You 
must devise large and generous things for Christian education in 
the East, and secondly, you must cease to look upon education in 
the East as a replica of that which you know in the West, for 
clearly, thought, and truth, and science must take new and differ- 
ent shape in the minds of China and India and Japan, and the 
whole East. So you must be satisfied to give the privilege of 
self-expression to those peoples in working out their systems of 
Christian education. 

I camped a short time ago, on Tai Mountain, in company 
with a group of students. A short distance away was the resting 
place of Confucius, the great Chinese sage. In the rear rose the 
mountain with its procession going up daily, a procession of pil- 
grims extending back into the centuries. Among those young 
men, clean, straight and Christian, one saw the hope of the new 
day. As surely as morning by morning the sun rose over the 
shoulder of Tai Shan and cast its light over that great plain, the 
scene of human activity, spread out before us. It is because Christ 
is the Light that I, at least, count it the greatest privilege of my 
life to have a part in Christian education in the East today. 








CHRISTIAN EDUCATION AND CHRISTIAN 
WOMANHOOD 
DEAN HELEN K. HUNT, RANGOON, BURMA 


The work which must be shouldered by the Christian people 
of the world is growing so heavy and so complicated, that we 
cannot consent to limit the workers to any country or any class. 
Every country and every class must labor together, if so heavy a 
load is to be moved, and the world is to go forward. We have 
long recognized our responsibility for the depressed classes and 
rejoiced in their developing powers, which promise great things 
for the future. We must have the help of the women, too. The 
Christian women of the West have done more than can be meas- 
ured. What may we not hope for, when the women of the East 
have equal training and vision! 

Are the educated Christian men of the Orient not to have 
wives whose background of reading and thinking will enable them 
to understand and sympathize with their husbands’ hopes and plans 
for their country? Too often we have seen men eager to throw 
themselves into some form of unselfish service, with small salary 
and little recognition, only to be thwarted by wives who were not 
willing to share in such a gift of life. Why should these women 
be ready to give what they value most when they have caught no 
glimpse of the vision which lures their husbands? 


TI THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


We know how strong national and race consciousness is 
growing in both East and West. Hardly a village in British India 
has escaped the irritation of the political agitator, and as a result 
of constantly increasing pressure and demand, more and more 
power is being given into the hands of the people. Democracy 
is always their slogan, but the very conception of a government for 
all the people, regardless of wealth or class, is as yet incompre- 
hensible to the masses. Democracy is not fostered by a Hinduism 
which justifies and defends the continuance of the privileged 
Brahman and the hopeless untouchable; it can not be a real part of 
a Mohammedanism which preaches a Holy War; and it must be 
foreign to Buddhism for no Buddhist can help another, but must 
work out his own happiness and prosperity. Democracy, with its 
whole social program, is a heritage of Christianity. 

We shall never stop the terrible epidemics so common in the 
Orient until quarantine is enforced. That will be an impossibility 
just so long as the women of the towns and villages refuse to 
submit to it; and there is no hope of persuading them to accept it 
until at least some of them know enough of science to understand 
the reason for it. 

In every department of public and private health the women 
hold the balance of power, and all men’s efforts to better laws 
will prove fruitless as long as the women quietly but persistently 
refuse to obey them. These prejudices, due to a lack of under- 
standing must be broken down by women and by women of their 
own race. Time after time a Western woman’s careful explana- 
tion is met with courtesy and an unchanged attitude. But watch 
a woman of that country tell a story, or perhaps quote a proverb 
which does not seem to us to even apply to the case, and her 
listener’s attitude changes as if by magic. It requires minds that 
understand, as well as hearts that feel, to win and direct the co- 
operation of women with men toward such movements as the 
lessening of infant mortality, the segregation of lepers, the proper 
care of the insane, pure food regulations and the other myriad 
lines of improvement that touch the home so intimately. 

We cannot expect children in the lower schools to grasp the 
biggest and hardest problems that we are all thinking about these 
days the world around—the clash of class with class, race and 
race, East and West, peace and war. But a Christian college in 
the Orient is a laboratory in which these elements are daily being 
tested. In the college where I teach there are somwhat more than 
three hundred men and women students. They represent the fol- 
lowing races: Burmese, Karen, Anglo-Indian, several national- 
ities of Indians, and pure Chinese. The faculty includes repre- 
sentatives of all these races, plus British and Americans. Month 
by month we see these young people, most of whom have not per- 
sonally known these other races before, working together and 


CHRISTIAN EDUCATION IN THE MISSION FIELD 113 


watching each other. It is not necessary to include courses on 
internationalism in the curriculum. No student can avoid practical 
experiments. I have heard many conversations among those col- 
lege girls, indicating minds and hearts waking up to subjects 
bigger than gossip; and they intend to have something to say about 
the working out of these questions in their own country. 

The by-products of our Christian education are often far 
greater than we realize. One day a Burman Buddhist girl came 
to me and confided to me her day-dream. Her father is one of 
only three Burmans entrusted with the supervision of a whole dis- 
trict. She was one of the first two Burman Buddhist girls to ever 
receive a bachelor’s degree. She said, “It seems to me I ought to 
be able to do something. You know my father travels all through 
his district and at every town and village he stops and calls to- 
gether the officials there and they go into such questions as the 
public finances, public health, prevalence of crime and such things. 
I would like to travel with him, and then when he summons the 
officials to meet him, he could call the women to meet me some- 
where. And if he summoned them they would come! Then I 
would like to talk to the women about the care of the children and 
food for children and how to take care of sick children.” 

Where did she get that idea? Certainly not from Buddhism. 
I said, “Have you said anything at home about this?’ “Yes, I 
told my mother.” “What did she say?’ “Well, she said she 
thought I must be crazy.” I then said, “Did you say anything to 
your father?” “I told him. He didn’t say anything for a while 
and then he said he believed it would be a very good thing.” 

This summer I have had letters from her, telling about the 
greatly increased activity of the country women of the district 
there, who are being aroused to violent opposition to the govern- 
ment by a group of the priests. She, a Buddhist girl, accused 
these priests of both ignorance and malevolence, but we have 
women suffrage in Burma and the priests want to get these women. 
How could those ignorant country women find the inconsistencies 
in the men’s harangues? 

She ended with a wail, “I wish I were not the only woman in 
this whole district who had ever studied logic.” 

It is the trained women of the Orient upon whom we must 
depend to teach the girls who are crowding our preparatory schools, 
and who but Christian college women can built these schools into 
what we dream for them? Where can you find a more alluring 
quest? To do for the Orient what our great women educators 
have done for us, is a task which will call forth all that is best in 
Oriental womanhood. 

And to whom but Christian college women in the East can 
we appeal for pioneers? The world still has frontiers, physical 
frontiers as well as those of mind and spirit. Among primitive 


114 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


races, only women who know the thoughts of women can draw 
their minds and hearts. Some will say that it is useless to talk of 
pioneer work for women now in the East, that the bonds of custom 
and convention and habit and public opinion are so strong that for 
many centuries yet it will be impossible for the Oriental women 
to break through and enter such new and unaccustomed spheres. 
But the pioneer, whether he is a man or woman, is always a sur- 
prise. He never does the expected. Already Pandita Ramabai 
and our fine group of Oriental women physicians have shown what 
may come, and even now the East is travelling too fast to measure 
her own rate of progress. Our pioneers are sure to appear, but 
shall we ask them to undertake such great tasks without the best 
of thought and training? 

The women of the Orient have courage and keenness. They 
are just beginning to look out beyond their own families, and 
desire to know and have a part in the activities of the world as 
as well as their nations, a number too large for our knowledge 
and too powerful for our imagination. But must they make all 
the blunders that we have made and waste all of time and life 
that we have lost? Shall we not share with them all we have won by 
painful effort, and then go forth together in Christ’s name, working 
for all the human family? 


UNION AND COOPERATION IN EDUCATION IN INDIA 
THE REVEREND J. ROY STROCK, MASULIPATAM, INDIA 


Union and cooperation have been thought of in India, par- 
ticularly along the lines of colleges, theological seminaries and 
teacher-training institutions. Advantages derived through such 
cooperation are, among others, the following: 

(1) These forms of education are comparatively expensive 
and the needs of the missions are varied and pressing. Hence the 
necessity of avoiding wasteful competition. 

(2) The need of today is for fewer but more efficient insti- 
tutions. Quality is essential at present or the years of missionary 
education are numbered. Efficiency on the educational side and 
effectiveness on the missionary side can be achieved only by means 
of the concentration of our resources and our men. 

(3) The bringing together into one college of the strongest 
missionary and Indian Christian teachers and also practically all 
of the Christian students of an area will provide conditions most 
favorable for an effective presentation of Christ and for the in- 
fluencing of character. 

(4) The college will give convincing testimony to the essen- 
tial oneness of all Christians in Christ. The moral effect of this 
upon the Indian public will be great. 


te ei = ee 


CHRISTIAN EDUCATION IN THE MISSION FIELD 115 


(5) No mission can of itself have the influence on the gov- 
ernment and on the University that a union college will have. It is 
certain that the only way for Christian educationalists to have 
influence in regard to higher education in India today is by main- 
taining efficient colleges. The influence that the Madras Christian 
College has had on the University of Madras for many decades 
shows clearly what a really efficient Christian College can 
accomplish. 


(6) Instead of becoming a gradually diminishing factor in 
the life of India through the spread of national education, Chris- 
tianity, by means of first-rate and centrally located colleges, will 
become a positive, determining force—a growingly important 
influence. 

In India—and I refer especially to South India—we have two 
types of union institutions. One type is represented by the Women’s 
Christian College, Madras, and the Vellore Medical College for 
women. These institutions have been established and are main- 
tained by various missions cooperating on a basis of equal con- 
tributions and equal representation. Other institutions of the same 
type are the Bangalore Theological Seminary and the Teachers’ 
College for Women in Madras. 

The other type of union institution is represented by the 
Madras Christian College in the city of Madras. This college 
was founded many years ago by the United Free Church of Scot- 
land, with the promise of assistance in respect of maintenance 
from the Church of Scotland. Gradually, however, through the 
course of the years, other missions have been joining with these 
in the support of the institution, so that at the present time, al- 
though the United Free Church of Scotland is the predominant 
mission, seven missions are actually having a share in the support 
and conduct of the college. Another institution of this type is 
one which is just now being founded, namely, the Teachers’ Col- 
lege for male graduates in Madura. In this case several missions 
will cooperate in the maintenance of a college established by the 
mission of the American Board. 

At a meeting of the Andhra Christian Council, in December, 
1923, the Council came to the conclusion that it is absolutely essen- 
tial for the missions to have a strong Christian college in the 
Telugu or Andhra country. It decided, in view of the inability 
of most of the missions working in that part of the country to 
enter into a scheme depending upon equal contributions from all, 
to urge the American Lutherans to undertake the establishment 
of the college and to propose a basis of cooperation for other mis- 
sions to have a share in the work. This invitation of the Andhra 
Christian Council was considered by the United Lutheran Church 
at its convention in Chicago, in October, 1924, and was accepted. 


116 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


Funds are now being raised for the establishing of the Andhra 
Christian College. The two Christian colleges now in existence 
in the Telugu country, namely, the Lutheran Junior College at 
Guntur and Noble College at Masulipatam, will discontinue their 
college class and will function as Christian high schools from the 
date of the opening of the new college. It is obvious that thi's 
college will be similar to the Madras Christian College. 

It is the idea of the Andhra Christian Council that this new 
college should have as its first care in every respect the youth of 
our Christian Church in India. It will, however, admit as many 
Hindus and Mohammedans as conditions may make it practicable 
or advisable to admit to its privileges, and thus it will be not only 
a training ground for Christian leaders but also an evangelizing 
force. In order that the Christian influence of the institution may 
be as strong as possible, the number of students will be limited. 

In order that those who have gathered at this conference may 
realize the spirit in which the missionaries are now attempting to 
solve some of the large problems which are coming before them, 
I shall quote a passage from the official report of Noble College 
for the past year. This report was written by a missionary of the 
Church of England who is now acting as principal of that college: 

“What was the Church Missionary Society doing to help? 
The Church Missionary Society sorely hindered by accumulations 
of deficits during the war, has promised $17,000 towards capital 
expenditure and two missionaries on the staff. It has promised 
the “good will’ of the Noble College, after eighty years of pro- 
gressive work. It has the humility to see that if more powerful 
shoulders can bear a heavier burden of finance for the sake of a 
finer college, it should cooperate and let the more powerful mis- 
sion take the lead. Selfish worrying as to who is the greatest 
should have no place in the cooperative glory of noble educational 
and Christian work. ‘AIl in one’ is the root of our strength. The 
prospects for a more glorious Andhra Christian College are as 
bright as we could hope for.” 


CHRISTIAN EDUCATION IN RELATION TO GOVERN- 
MENT DEVELOPMENTS 
MR. JOSEPH H. OLDHAM, M.A., LONDON, ENGLAND 


I doubt whether in the whole history of Christianity there 
has been anything more striking than the contribution which 
Christian schools in Asia and in Africa have made to the develop- 
ment of the peoples of these continents. In Japan, in China, in 
India and in the Turkish Empire their contribution has been re- 
markable. Up to the present, ninety per cent of the education 


CHRISTIAN EDUCATION IN THE MISSION FIELD 117 


given to the African race by the West has been given to them 
through Christian schools. 

The fundamental fact however with which we have to reckon 
is that conditions are changing out of all recognition. During the 
Great War there arrived one day at Simla, the summer capital 
of the Government of India, two representatives of one of the 
hill tribes. They had heard, they said, that the King-Emperor was 
having trouble with his enemies, and their chief had sent them 
down with two rifles and a bag of gunpowder as a contribution 
to the struggle. The attitude of some Boards to the new condi- 
tions which are emerging is perhaps not very different from the 
understanding possessed by this chieftain in the Himalayan moun- 
tains of the conditions of modern warfare. 

Everywhere, throughout the countries of Asia and Africa, 
Governments are entering the field of education. The State is 
assuming the responsibility for education. The missionary schools 
have been pioneers, but it may be that in a relatively short time 
they will be put out of the business. This is not inevitable, but 
it is certainly a possibility. Even if they are not put entirely out 
of the business, they may be put out to a great extent. Mr. T. Z. 
Koo said to me not long ago that what he feared in China was 
not that the Christian schools would be left without pupils, since 
the task of education was so gigantic that for a long time to 
come there would be pupils for every school, but that Christian 
schools might have only those pupils who were not able enough 
or ambitious enough to go elsewhere. When I was in Lahore, 
twenty-five years ago, there were four colleges there—a govern- 
ment college, a Mohammedan college, a Hindu college and the 
Forman Christian college; and of these the Forman College got 
the pick of the students. It is quite possible that this situation may 
be reversed, and that Christian schools may have to take the leav- 
ings from the others. 

The missionary task is always to be in the central stream 
of the world’s life. 

If we are to seize the present opportunity four conditions must 
be fulfilled: 

In the first place we must act together. The determining 
voice in education is always that of Government. If we have 
twenty or thirty different policies Government will go its own way. 
Whatever we may think, Government will inevitably treat private 
effort as a unity. 

Secondly, we must have a clearly thought-out philosophy of 
education in our own minds. We must believe that it is a sound 
thing from the national point of view that in the national system 
of education there should be a place for private effort. It leaves 
room for experiment. We have high educational authority for 
believing that this is sound policy. We must also have strong 


118 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


convictions that religion is an essential element in sound education. 
I have a profound belief in the efficiency of truth, and if the edu- 
cational convictions to which I have referred represent the truth 
we may hope that if we stand for them firmly, reasonably and 
temperately, we shall achieve success. : 

Thirdly, we must make our schools national. No Govern- 
ment likes to see education in the hands of aliens. If we are to 
retain our schools we must at all costs make them as national as 
we can. This means giving as large as possible a share in their 
control to the people of the country. It means also that we must 
take the lead in bringing into our curriculum the best that there 
is in the past of the nations among which our schools are working. 
This is what Mr. Fraser is setting himself to do in the work to 
which he has gone in Achimota, on the Gold Coast of West Africa. 

Fourthly, if we are to maintain our position we must make 
our schools good, better than any other institution. The challenge 
is one that we must not be afraid to meet. The aim of sound 
education is the formation of character, and our business as Chris- 
tian missionaries is also the formation of character. We ought not 
to shrink from the test that boys and girls educated in a Christian 
school bear the marks of the Christian training they have received 
in strong and trustworthy character. If we achieve that kind of 
result there is good reason to hope that even a, non-Christian Gov- 
ernment will not put an end to schools which are serving the 
nation in this way. 


THE PERIOD OF INTERCESSION 
THE REVEREND ROBERT FORGAN, D.D., EDINBURGH, SCOTLAND 


Before we unite in our common intercession at this time let 
us listen for a few moments to the voice of Jesus Himself as He 
taught the multitudes and set Himself also to educate His chosen 
disciples. From the substance and quality and method of the 
Master Teacher, missionaries and ministers and all Christ’s fellow- 
workers may learn the secret of all true teaching. 

“And Jesus returned in the power of the Spirit into Galilee: 
and there went out a fame of Him through all the region round 
about. And He taught in their synagogues, being glorified of all. 

“And Jesus went about all the cities and villages, teaching 
in their synagogues, and preaching the gospel of the Kingdom, 
and healing every sickness and every disease among the people. 
But when He saw the multitudes, He was moved with compassion 
on them, because they fainted, and were scattered abroad, as 
sheep having no shepherd. 

“Then saith He unto His disciples, The harvest truly is plente- 
ous, but the labourers are few; 


CHRISTIAN EDUCATION IN THE MISSION FIELD 119 


“Pray ye therefore the Lord of the harvest, that He will send 
forth laborers into His harvest. 

“Say not ye, There are yet four months, and then cometh 
harvest? Behold, I say unto you, Lift up your eyes and look on 
the fields; for they are white already to harvest. 

“And he that reapeth receiveth wages, and gathereth fruit 
unto life eternal; that both he that soweth and he that reapeth may 
rejoice together. 

“And herein is that saying true, One soweth, and another 
reapeth. I sent you to reap that whereon ye bestowed no labor; 
other men labored, and ye are entered into their labors. 

“And seeing the multitudes, He went up into a mountain; and 
when He was set, His disciples came unto Him; 

“And He opened His mouth, and taught them, saying, 

“Blessed are the poor in spirit, for theirs is the kingdom of 
heaven. 

“Blessed are they that mourn, for they shall be comforted. 

“Blessed are the meek, for they shall inherit the earth. 

“Blessed are they which do hunger and thirst after righteous- 
ness, for they shall be filled. 

“Blessed are the merciful, for they shall obtain mercy. 

“Blessed are the pure in heart, for they shall see God. 

“Blessed are the peacemakers, for they shall be called the 
children of God. 

“Blessed are they which are persecuted for righteousness’ sake, 
for theirs is the kingdom of heaven. 

“Blessed are ye, when men shall revile you, and persecute 
you, and shall say all manner of evil against you falsely, for My 
sake. 

“Rejoice, and be exceeding glad, for great is your reward 
in heaven: for so persecuted they the prophets which were before 
you. 

“Ye are the salt of the earth, but if the salt have lost his 
savor, wherewith shall it be salted? It is thenceforth good for 
nothing, but to be cast out, and to be trodden under foot of men. 

“Ye are the light of the world. A city that is set on a hill 
cannot be hid. 

“Neither do men light a candle, and put it under a bushel, 
but on a candlestick; and it giveth light unto all that are in the 
house. 

“Let your light so shine before men, that they may see your 
- good works, and glorify your Father which is in heaven.” 

We have been listening this morning to a most interesting 
and helpful discussion upon Christian education. All expert edu- 
cators in these days attach supreme value to what they call “at- 
mosphere” in their colleges and schools. By that word they 


120 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


describe what they desire to be the moral and spiritual tone which 
should prevail among teachers and pupils. Unless the right spirit 
pervades an educational institution, the highest and best results 
cannot be obtained. It is all-important, therefore, that in seeking 
to impart a Christian education in our different mission fields, our 
educational missionaries should give careful attention to securing 
a high and pure spiritual atmosphere in which to carry on their 
work. Our risen Lord realized the need of teaching, when He 
gave His last command to His apostles, “Go ye therefore and 
teach all nations.” Literally the word used here in the original 
Greek means “make disciples’ or “learners” of all the nations. 
The nations had much to learn then, as they have much still to 
learn today. They required to be taught, and our Lord went on 
to explain both what was to be the substance of the apostles’ 
teaching and what was to be the spirit in which they were to 
fulfil their commission. ‘Teaching them’’—and here the Greek 
word is quite different; it is the technical term for “imparting 
instruction’’—the former word “teaching the nations” meant “mak- 
ing disciples” that they might learn. But now we have the def- 
inite word which signifies technical instruction, “Teaching them 
to observe all things whatsoever I have commanded you; and, lo, 
I am with you alway.” So their teaching was to be carried on 
by the apostles and Christ’s followers through all the coming gen- 
erations in His presence. “Lo, I am with you.” He Himself was 
to be there, unseen yet near, in every school the apostles set up, 
as He is present in every school His missionaries set up today. 
And the substance of the teaching was to be “all things whatso- 
ever He has commanded”; and He also told his apostles how they 
themselves were to learn the things they were to teach. The 
spirit of truth was to come upon them, and that spirit was to lead 
them into all the truth. And that Spirit, receiving the things of 
Christ, still reveals them to His followers that they in turn may 
go and teach them to the world. 

Our theme today lies very near to the center of world evangeli- 
zation. We call it education, Christian education in the mission 
fields, and we have been considering various aspects of that theme 
this morning. The importance of religious education has received 
fresh attention in the home lands of late years, as well as in the 
mission fields; and if we put a sufficiently deep meaning into the 
word, it is not too much to say that, broadly, Christianity has for 
its supreme aim the education of mankind. A liberal education is 
a Christian education. Teach men to know, and with the knowl- 
edge give them understanding. Teach men, above all, to know 
God as Jesus Christ reveals Him, and you have solved the riddle 
of the universe, the problems of our generation and of each new 
generation that will arise; for in so educating men you have freed 
them from the darkness of ignorance, from the tyranny of the 


CHRISTIAN EDUCATION IN THE MISSION FIELD 121 


unworthy and the base, and have lifted them to the level of the 
sons of God. 

The aim of all true education is the making of character. So 
all our wisest modern educators are agreed. And it is certainly 
true that the aim of all Christian education, whether at home or 
abroad, is the making of Christian character. In particular, in 
the mission field our missionaries have come to realize that edu- 
cation is not a mere adjunct or auxiliary in the task of world 
evangelization, but one of their principal agents, one of the best 
of their evangelizing instruments. There should be no sharp line 
of demarcation between educational and ‘evangelistic misgiorts. 
Rightly understood, the two are one. 

So now, after all we have heard this morning, we do well, 
do we not, to draw near into the presence of God, to make united 
intercession for the progress and prosperity of all earnest endeavor, 
by means of education, to enlighten the minds, to purify the hearts 
and to elevate the character of the children of men. 

Let us bow before God and in silence pray for teachers and 
their pupils in all Christian lands :— 

O, God, our Father, do Thou so inspire and guide all-parents 
and all other responsible educators that they shall recognize the 
education of the youth of this generation as at once the noblest 
and the gravest task committed to their charge. Set before all 
teachers, we beseech Thee, the true ideal, and grant them the vision 
and the faith, the patience, the firmness, the love and the under- 
standing, which will fit them for the worthy fulfillment of their 
task. 

Let us further remember before God all universities, colleges 
and schools of learning in which any of us here have a special in- 
terest, whether in our different home lands or in the mission fields 
which are best known to us :— 

O God, the Fountain of knowledge and Source of all wisdom, 
we entreat Thee that in all these halls of learning which we have 
now named in our hearts, the search for truth may be undertaken, 
not only with diligence and perseverance but with humility and 
reverence; that the teachers and students may find Thee as they 
study the work of Thy hands in nature and in history. O Lord 
God, we pray that in science, in art and in literature Thou wilt 
control the thoughts of men and reveal Thy glory, and suffer no 
pride of discovery or joy of achievement to hinder men from rec- 
ognizing that the fear of the Lord is the beginning of wisdom, and 
that in Jesus Christ, Thy Son, dwelleth all fulness of knowledge, 
both for the life that now is and for that which is to come. 

And shall we now give thanks to Almighty God for all He 
has already accomplished through the agency of Christian mis- 
sions in the opening of blind eyes, and in dispelling the darkness 
from the minds of men and nations by the rising of the sun of 


122 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


righteousness, by the revelation of Jesus Christ who proclaimed 
Himself here upon earth to be the Light of the world, the Light 
and the Life of men? 

Let us recall with gratitude the progress made among prim- 
itive peoples, as in darkest Africa and the islands of the sea; and 
also among peoples who have inherited an ancient civilization 
which needs the light of Christ to lift it to a higher level :— 

O God, the Father of all men, of every race and every color 
and every tongue, we pray that whatever of good exists in the life 
and character of the peoples who, as yet, have not received the 
full and gracious revelation of Thyself in Jesus Christ, may form 
for those peoples a stepping stone and may be used by Thee to 
raise them to the fulness of the knowledge of Thy salvation and 
of all that that means for their life here and hereafter. 

For all institutions devoted to the training and preparation 
of educational missionaries we make our common intercession, 
that those thus trained and equipped may go forth in the Spirit 
of the Master to prepare and train men and women in the far 
lands who, in their turn, shall become the leaders of their own 
peoples. 

O God, our Father, we bless Thee for all we ourselves have 
learned, for all that we have been taught by the gracious operation 
of Thy Spirit in our hearts, for all that we have learned by the 
lessons of Christian living in our Christian lands up to this present 
time. We pray that Thou wilt enlarge our hearts’ desires that 
we may bear before Thee the burden of the needs of this world 
and of all our fellow men, that they may share those sacred priv- 
ileges which we have enjoyed and be brought to a knowledge of 
the truth as the truth is in Jesus. 

Most gracious God, let Thy blessing abound toward us in 
this great convention; and in all the various gatherings in which 
we assemble ourselves together may the Spirit of all truth work 
mightily among us that in due time we may return to our differ- 
ent tasks with a fresh inspiration and a fresh consecration of our- 
selves and of all we hold nearest and dearest to that great 
service of the Kingdom of God upon the earth to which Thou has 
called Thy Church. 

These things we pray for in the name that is above every 


name, the all-prevailing name of our Lord and Saviour, Jesus 
Christ. Amen. 


CHRIST REVEALED THROUGH DEEDS OF 
MERCY AND LOVE 


MEDICAL MISSIONS 
T. DWIGHT SLOAN, M.D., PEKING, CHINA 


Some fifteen years ago, before I had gone out as a medical 
missionary, I was asked why I had decided to take up this work. 
These three reasons flashed into my mind. 

First, because I believe it is the best professional strategy. 
Dr. Osler has stated that the aim of modern medicine is to 
create an environment in which health, and not disease, will 
be the normal thing. Vital statistics in America and in Europe 
will show that we have progressed far in the achievement of 
that ideal, yet I knew that the strongholds, not only of the 
common contagious diseases, but of leprosy, small pox, cholera, 
plague, and many other great scourges as well as the most un- 
favorable sanitary conditions, were not to be found in this 
country, but in the so-called mission countries. I wanted to 
get in where the line was farthest-flung, and where I believed I 
could make the greatest contribution to the professed aim of 
modern medicine. 

Second, because it is the truest patriotism. I knew that 
with increasing trade relationships and better communications 
we were more and more threatened with diseases brought in 
from the Orient. We had been reminded of this very forcefully 
just at that time, as we have been only within the last few 
months again reminded, by an outbreak of bubonic plague in 
California, this last time, in its pneumonic form; and we have 
not only paid the toll in the lives of our citizens, but we have 
expended millions of dollars in stamping it out. 

I said to myself that it would be a more patriotic thing to 
attack such diseases at their source and to help to clean them 
up than to wait till they had actually attacked us. Moreover, 
I was even then thoroughly convinced that it was a real patri- 
otic service to promote friendly relationships with other peoples 
by a spirit of helpfulness. I could think of no finer instance of 
this spirit than the service of the medical missionary. 

Third, because it affords the opportunity to put the Chris- 
tian stamp on the ethics of the coming medical profession of 
these countries. I was thinking of China especially, because it 
was to that country that I intended to go. 

Each one of these reasons has proven true, far more true 
than in my moments of greatest enthusiasm I had been able 

123 


124 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


to imagine; but experience on the field has taught me an added 
reason for this work, namely, it has put within the hands of 
the Christian church on the field a most effective means of 
reaching men for Christ. The Christian hospitals speak a mess- 
age which is understood by Christian and non-Christian alike. 
This was strikingly illustrated several years ago in Nanking, 
China, when it seemed probable that the University hospital 
would have to be given up. The University Medical School 
had amalgamated with the school of the Shantung Christian 
University in another city. Many believed that this would 
force the closing of the hospital in Nanking. There was much 
discussion concerning it. Pastor Swen, who was in charge of 
one of the Presbyterian churches in the city, came to the super- 
intendent of the hospital, much alarmed by the rumors which 
he had heard. “Why,” he said, “if you close the hospital, we 
had just as well close our churches, too. We simply must have 
the hospital.” This was, of course, an extreme way of stating 
the case; still, Pastor Swen knew that the community needed 
the practical expression of Christianity at work for men which 
the hospital afforded. He felt that to lose the medical work 
would seriously handicap all Christian effort. 

That the non-Christian community held the hospital in high 
esteem will be seen from the statements of the Vice-President 
of the Chinese Red Cross Society. When civil war was threa- 
tening with Nanking as the prospective storm center, he re- 
quested the superintendent of the University hospital to be- 
come the honorary head of the Red Cross organization which 
was to care for the wounded. The superintendent asked his 
visitor which of the local hospitals under Chinese management 
could be counted upon to share in the work. “Not one,” he 
replied, “we propose to use only the mission hospital.” The 
Nanking hospital was not closed and remains today an in- 
creasingly outstanding witness of a living Christian faith in 
that community. 

Similar testimony to the esteem in which mission hospitals 
are held could be obtained from every section of the mission 
field. Here in America we take these institutions largely as a 
matter of course. Not so in non-Christian lands. Here we 
often forget the Christ whose influence inspired the enterprise. 
We may even set up a charitable institution, flaunting perhaps an 
anti-Christian front, while at the same time capitalizing the 
stimulus, example, and sympathy of those made charitable 
through the direct or indirect influence of the Christian 
message. Out yonder, however, these Christian institutions are 
recognized, by all as the embodiment of the spirit of the 
Christian message. How important it is, then, that they 
worthily represent the cause! 


CHRIST REVEALED THROUGH DEEDS OF MERCY AND LOVE 125 


This at once suggests the type of men and the character of 
the plants that are required for this work. When we think of 
the type of men, our minds instantly revert to some of those 
great pioneers who blazed the way for medical missions; Drs. 
Parker, Lockhart and Kerr in China, Drs. Thomas and Scudder 
in India, Dr. Hepburn in Japan, David Livingstone in Africa, 
and many other noble souls of like motive. Women as well 
as men have played a most important part in this work. Dr. 
Clara Swain, pioneer woman physician in India, heads a long 
list of noble names of women who share with the pioneers 
already mentioned the honor of opening the way. With scant 
equipment these leaders accomplished seemingly impossible 
tasks. How eagerly we cherish the heritage they have left us! 
But what shall we say of the type of men required at the 
present time? It is true that in the past medical missionaries 
have been very generously judged by what they had, and not 
according to what they lacked. We have, however, now arrived 
at a time when, if we are to maintain the commanding in- 
fluence of medical missions, we must provide a personnel thor- 
oughly abreast of the latest developments in modern medicine, 
and furnished with a physicial equipment in which standard 
medical work may be done. Training that was acceptable even 
ten or twenty years ago will not suffice for today’s require- 
ments. A plant and equipment that were formerly considered 
good may fail utterly to meet the present demands. 

Many of the citizens of non-Christian countries have al- 
ready become familiar through travel and study abroad with 
the best hospitals in Europe and America. They are in a posi- 
tion to know whether mission institutions are efficient or not, 
and to criticize their shortcomings. Nine years ago at a 
meeting of the Foreign Missions Conference of North America, 
where an extensive report of field investigations was presented, 
and where resolutions were adopted looking forward to improv- 
ing medical mission work, there was unanimous agreement to 
the principle that there must be a decided advance in the 
methods hitherto employed. Among the statements quoted 
were the following: Dr. Venable of China, one of the ex-presi- 
dents of the China Medical Missionary Association said, “I do 
not wish to disparage the medical mission work of the past, but 
I believe the time has come for making radical and sweeping 
changes in our work in the direction of consolidation and con- 
centration. We have spread out too thin.” Dr. Norton of 
Korea added, “The time has come when we can no longer get 
along with the scanty outfit and the slipshod methods of ten 
years ago. I think every hospital should be outfitted to do the 
most careful and scientific work.” Dr. King of Banza, Congo, 
was quoted as saying, “A doctor goes through years of long, 


126 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


hard preparation and then on the field finds his hands tied 
through lack of hospital equipment.” 

Nine years ago they were saying these things, and yet only 
this week one of the medical secretaries of a large mission 
Board said to me that it seemed to him as if his Board in its 
medical policy was standing still. It simply must not be 
allowed to stand still. Not to advance medically is to recede, 
for the procession is marching forward. We must face squarely 
at this point our objective. Is our aim to be quantity or quality 
production? Should we aim to treat the greatest possible num- 
ber of sufferers, or should we aim to treat only so many as we 
can handle creditably and in accordance with the best medical 
traditions? In the past the former view has perhaps been the 
dominant one. We are now shifting to the latter. 

It is manifest on a moment’s reflection that we can after all 
treat only the merest fraction of the sick of the non-Christian 
world. ‘The entire output of all the schools of medicine and 
of nursing in the United States and in Canada, if it could be 
made available, would not suffice for China’s need alone. All, 
therefore, that the few who can respond to this need can do 
is to furnish an example and by training a few leaders of a 
future medical profession, to lay the foundation on which an 
indigenous modern medical system may be developed. 

Our present duty seems to be two-fold: First, to send 
out men and women who measure up to the best standards of 
professional training and ability, who also possess, together with 
this training and ability, the requisite spiritual qualities. Sec- 
ond, to provide in each case a physical plant and equipment 
such as are required for doing creditable work. If we do these, 
it will undoubtedly mean that we will take the next step, which 
is a corollary to these two: namely, we will abandon some of 
the isolated poorly-manned and badly-equipped centers of med- 
ical work, which cannot within a comparatively short time be 
brought up to a minimum standard. 

This does not mean that there is no place for the itinerant 
type of pioneer in missionary work, since manifestly there is . 
still demand in some remote regions for this type of physician, 
but it does mean that a sounder policy would be to strengthen 
and improve existing centers of medical work, rather than to 
continue the process of expansion at the sacrifice of efficiency 
in the centers that have already been established. It will also 
mean union and cooperation with other societies in certain spe- 
cial centers, where a number of societies are at work. This 
would permit specialization on the part of the doctors in those 
hospitals, which tends to efficiency. 

Moreover, this program will require a far more thorough- 
going cooperation in medical education of the various societies 


CHRIST REVEALED THROUGH DEEDS OF MERCY AND LOVE 127 


in order that adequate provision may be made in a few selected 
centers for the careful training of physicians and nurses. 
Yesterday in the Conference that was held on medical work 
three themes were considered: First, the “Contribution of Med- 
ical Missions’; second, “The Present Policy of Medical Mis- 
sions”; third, “The Most Urgent Needs of Medical Missions.” 
From each of these angles the discussion invariably focussed on 
medical education as the pivotal point in the program. It 
must be so. I am profoundly interested in maintaining a high 
standard of scientific efficiency in these schools and hospitals. 
I am even more concerned that along with professional excel- 
lence shall go the Christian ideal. 

A good beginning has been made at the Shantung Christian 
University Medical School in Tsinan-fu, at the Hunan-Yale 
Medical College in Changsha, Hunan, at the Severance Medical 
College in Seoul, Korea, and in other centers too numerous to 
mention. It would be difficult to over-estimate the influence of © 
these schools. 

In addition to all this, the program will compel a well- 
planned campaign of popular education in health matters in 
order to create a strong supporting public sentiment. A 
striking example of what can be done in health education is 
afforded by the very excellent work of Dr. W. W. Peter and his 
associates in China. By means of arresting exhibits, lectures, 
and demonstrations, and by creating a considerable body of 
health literature, they are attracting the attention and securing 
the interest of large numbers of people in health matters. In 
this case, however, as in every phase of the program, which we 
are proposing, we would insist that the quality rather than the 
quantity of the work done is to be emphasized. 

Another very effective means for improving the quality 
of medical mission work is the recognition on the part of the 
Mission Boards of the necessity for periodic post-graduate 
courses for medical workers. Occasionally, satisfactory courses 
may be offered by some institution within the bounds of the 
country in which the missionary resides, as, for instance, at the 
Peking Union Medical College in China. More often, however, 
provision for post-graduate studies must be made during fur- 
lough. Some Boards very wisely provide more frequent fur- 
loughs for medical workers than they do for those less likely to 
suffer from the overcrowding and isolation of missionary life. 
No one feels that so much as the physician. 

Already the missionary body is demanding improved 
standards for hospitals. In China, for example, the China Med- 
ical Missionary Association, following the example of the 
American College of Surgeons, appointed a committee to 
formulate certain minimum requirements by which the accept- 


128 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


ability of a hospital could be judged. The standards proposed, 
modest as they are, will, when accepted, probably place a ma- 
jority of the mission hospitals in a non-approved list. They 
will not, however, remain long in the unacceptable class, if we, 
who are here ‘representing the home base as well as the 
workers over there, do our duty. 

The requirements proposed by the Committee relate to 
the keeping of satisfactory records, the provision of reasonable 
laboratory facilities, and the securing of a plant, staff, and 
equipment capable of rendering efficient service to the patients. 
The technical details do not concern us here. When these 
standards are put into effect, it will be evident to all that the 
missionaries themselves recognize that a new era in medical 
work is already upon us. Surely we will not fail them in their 
endeavor to maintain this work at such a high standard of 
efficiency that it will continue to be a mainstay to the cause. 
Anything short of the best will not suffice. 

What, then may we expect men and institutions of the 
type that I have been endeavoring to portray, to accomplish? 
In the light of experience, the following facts seem established: 
(1) They create an atmosphere favorable to all forms of Chris- 
tian work; (2) They form the groundwork and furnish the 
example on which an indigenous medical profession strongly 
influenced by Christian standards is to be built up; (3) They 
conserve the health and working efficiency of the entire mis- 
sionary body; (4) They promote public health education; and 
(5) They reach many untouched by other Christian agencies. 

In the hospital with which I am at present connected, a 
woman had undergone a dangerous and difficult surgical opera- 
tion and was convalescing. One morning, just after her dress- 
ing had been finished, she said, “I want to be a Christian. Be- 
fore I came here, I did not understand much about Christianity. 
I did not imagine before that there was such kindness in all 
the world as has been shown me by all the doctors and the 
nurses who have attended me in this hospital. I want to be 
baptized.” I tell you, it is worth while to follow the Great 
Physician, as we thus minister to the physical and the spiritual 
needs of men. I can think of no work which furnishes so much 
of the real joy of living as this. 


WOMEN AND CHILDREN IN INDUSTRY IN THE 
FAR EAST 
MISS MARGARET E. BURTON, NEW YORK 


Several of us in this room are wearing hair nets. I wonder 
how many of us, as we put them on, were conscious of the fact 


CHRIST REVEALED THROUGH DEEDS OF MERCY AND LOVE 129 


that in all probability the fingers of Chinese women and little girls 
made those nets. Comparatively few of the women who still use 
hair nets realize that the great center of the hair net industry is in 
the city of Chefoo, China. And probably even a smaller number 
of those who have discarded nets for bobbed locks are aware that 
they have thereby contributed to the unemployment of hundreds 
of women in that far-away city of north China. Yet only a short 
time ago a letter from a friend in Chefoo contained this sentence: 
“T don’t know what will happen to us, if you women in America 
don’t stop cutting your hair. We are all losing our jobs. There 
were 18,000 women and girls in the hair net factories here two 
years and a half ago, and now there are only a few over 2,000.” 

Modern industry has come to the East, and has suddenly pre- 
cipitated upon ancient civilizations all the bewildering problems 
which have arisen in the Occident during a hundred years of 
experience with modern machinery. Nations which have for cen- 
turies been sustained by agriculture and handicrafts are suddenly 
called upon to meet the problems which arise with the substitution 
of great factories for hand industries; the substitution of the im- 
personal relation of corporation employers to employees for the 
side-by-side cooperation of master and apprentice in the little shop; 
the questions arising from the emigration of thousands of workers 
from the rural community to the industrial centers, the congestion 
of population in cities, and the far-reaching changes in family and 
social life brought about by the employment of women in factories. 

Whether or not we regret the industrialization of the East, 
it has come, and it has come to stay. There is no possibility of 
stemming the irresistible tide of modern civilization of which it is 
a part. There is no question that it will be a factor of tremendous 
importance in the future life of the East. But there is still ques- 
tion what kind of a factor it will become. One of my Chinese 
friends has summed up the situation in words which refer to China, 
but might also be applied to other countrids of the Orient. 
“Whether the development of our national resources will be a bless- 
ing to mankind, or a curse to humanity in the future, will greatly 
depend upon the attitude of mind of thinking people. Shall modern 
industry serve a few people at the expense of thousands of human 
beings ?” 

You will notice that my friend does not say, “Whether the 
development of our national resources will be a blessing to China 
or a curse to China.” She does not even say, ‘Whether they will 
be a blessing to Asia or a curse to Asia.” She says, “Whether they 
will be a blessing to mankind or a curse to humanity.” The spirit 
and conditions which govern modern industry in any part of the 
world today will inevitably either bless or curse men and women 
in every part of the world. For our scientific discoveries and 


130 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


inventions have, as ‘Maude Royden has put it, created “the kind of a 
world in which no one can prosper without helping others to pros- 
per, and no one can suffer without causing others to suffer.” 

It is a far cry from Wilkes-barre, Pa., to Tokyo, Japan. But 
when, a few months ago, the girls in a silk mill there petitioned 
for higher wages, their employer said that to grant their request 
would mean the failure of his business. When pressed for an 
explanation, he gave competition with the silk mills of Tokyo as 
the reason for his answer. 

This summer, I described to some women of the South the 
conditions I had seen in cotton mills in Shanghai. When I had 
finished a woman who has been working for better labor laws in 
Georgia told me that when she had gone to a cotton mill owner of 
Atlanta to ask him to support an eight-hour day, he had blazed 
out at her, telling her that if she knew what he was up 
against in competition with Shanghai mills, she would not talk 
to him of an eight-hour day. Paul’s long-ago words are true of a 
world today. If one member suffers, all suffer; if one is honored, 
all rejoice. Because we are citizens of a world, and because the 
conditions under which industry in the Orient develops will affect 
every part of the world, we cannot but be profoundly concerned 
about them. 

And then too, because we are Christians. He, whose Name 
we bear, came that men might have life and might have it abun- 
dantly. May I share with you two pictures of industrial conditions 
as I saw them in China, and ask you to judge for yourself what 
opportunity there is, under such conditions, for abundant life— 
physically, mentally, socially or spiritually. 

It is almost exactly three years ago today that I went froin 
the cold, raw winter air of a Shanghai January into the almost 
intolerable humidity of a silk filature. I can close my eyes and 
see it again—a long, narrow room, down the length of which 
stretched two rows of tables, on one side of which sat Chinese 
women, on the opposite side of which stood little Chinese girls. 
In front of each woman and of each child was an open kettle of 
steaming water—the whole room was so full of steam that those 
of us who had on glasses had to take them off to see. The women 
were unwinding the silk from the cocoons floating in the water, 
and the children were keeping a fresh supply soft in the caldrons, 
stirring them constantly lest they become waterstained. I watched 
one mite for a long time. She did not keep her cocoons moving 
gently in the water—she stirred them so hard that my arm ached 
in sympathy with hers. I measured where her head came on me. 
It was just to my waist. I asked how old she was. The women 
opposite her said that she was seven, Chinese count, which means 
that she was six, or even five, as we measure age. 


CHRIST REVEALED THROUGH DEEDS OF MERCY AND LOVE 131 


We asked the owner about wages and hours and age limits. 
He said the women and children came at five in the morning and 
worked until seven in the evening. The women received 20 cents 
and the children 10 cents a day. Ten cents for fourteen hours 
work, standing! We asked him what his age limit for the employ- 
ment of children was. He said he had none, but that if they were 
too young they were not much use. The report of the Municipal 
Commission appointed last year to study child labor in Shanghai 
shows that this situation is true for practically all Shanghai’s 
industries. ‘The commencement age’ the report says “varies with 
the nature of the employment, but it can be asserted that, generally 
speaking, the child begins its work in the mill or factory as soon 
as it is of any economic value to the employers.” 

What hope have these little girls of a abundant life, even of 
physical life? A recent article in the China Medical Journal calls 
attention to the high percentage of tuberculosis and other pul- 
monary diseases among the women and especially the children 
who work in the hot and humid atmosphere of silk filature or cot- 
ton mill. Paul Hutchinson, in his book “‘China’s Real Revolution,” 
tells of the effort of a group of Christians to bring a little cheer 
into the lives of these little silk mill girls, by giving them a Christ- 
mas party. “One hundred and twenty of them came,” he says— 
one hundred and twenty morsels of dismal humanity—the tips of 
their fingers white from constant dipping into the hot water in which 
the cocoons are handled. These children, ranging from six to twelve 
years of age, were curious to see what was in store for them. But 
the best efforts of the most accomplished recreational leaders of the 
city could do nothing to arouse them. They had been utterly beaten 
down by the monotony of the factory. Their young strength had 
been mortgaged, even before they were born.” And with the most 
reverent recognition of the power of the Christian spirit, it must 
nevertheless be admitted that the utmost efforts of the most earnest 
and consecrated Christians can never succeed in bringing abundant 
life to men or women or little children who live and work and have 
their being under such conditions as these. 

Let me give you one other picture of a cold January night, 
three years ago, when, at four in the morning, I went from a quiet, 
dark street into the glare and heat and din of the night shift of a 
cotton mill going full blast. My memories of the hour spent in that 
mill are of almost unbearable heat, air filled with cotton fluff show- 
ing white against the black Chinese heads, and of exhausted 
workers, too weary even to look up at the most unusual spectacle 
of three foreign women going through their mill between four and 
five in the morning. Especially, I remember a little huddled heap, 
a little girl perhaps eight years old, sound asleep between two rows 
of whizzing and wholly unprotected machines. 


132 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


One of the friends who was with me that night sent me after 
I had left China, a laconic little clipping from a Shanghai news- 
paper. It read: ‘An inquest was held yesterday by Magistrate Li 
and Mr. Jacob on a child employed in the Anglo-Chinese Cotton 
Mill, who met her death in tragic circumstances. She was drawn 
into the machinery from underneath a handrail by her feet while 
asleep at four o’clock in the morning.’ My friend had written on 
the margin, “You remember the weary little bodies we saw that 
morning.” 

The article in the China Medical Journal to which I have 
already referred reports, “We find the children in factories have 
the highest accident mortality. In seeking the cause for this, we 
are reminded of what has already been said, that it is among the 
young and inexperienced that accidents are most frequent and 
severe.” “The young and inexperienced!’ The article reports an 
injury to a factory worker of five years old. Such youth, such 
inexperience, has no place in factories at all. But in the cotton 
mills of China at this moment, hundreds of little boys and girls 
are working on a twelve-hour shift, one week on a day shift, the 
next on a night shift. They are working at unprotected machines, 
and when, especially on the night shifts, the utter exhaustion of 
sleep-denied childhood brings relaxed vigilance, it is not surprising 
that tragedies occur. 

What are we going to do about it? There would be no use in 
bringing you these harrowing pictures of what I myself saw of 
modern industrialism in the Orient, unless there is something we 
can do. Of many things, which might be said, may I briefly make 
four suggestions: 

First of all, because we have made the world so small and 
closeknit a neighborhood, anything that we can do to help to bring 
a Christian way of life in industry in this country, will help to 
make things better in the East. Bishop Brent reminded us that our 
own industrial life is far from what it should be—it is full of 
wrongs which we must right—and the righting of them will have 
its immediate effect in far-away countries. 

A letter from a woman who has spent the last few years in 
Japan gives a vivid picture of her visit to a glass factory there. 
“An unlighted shed, pitch black except for the blinding flare from 
gas ovens—scores of little ten to fourteen-year-old girls and boys, 
darting from oven to cooler, to annealing oven, blowing the fiery 
mass of molten glass into bottle shape—numbed, stupefied, expres- 
sionless little gnomes, feeding a fiery monster. No color in the 
little thin faces, no response to my smiles, no interest in anything 
outside the task that was set for them; for nine hours to plod in 
this blackness, choked by the fumes from the seething glass, eye 
brows and eyelashes singed—at the end of the long day to receive 


CHRIST REVEALED THROUGH DEEDS OF MERCY AND LOVE 133 


from fifteen to thirty cents—a pittance less than the cost of the 
coarse rice that the little tired body needs to keep going.” And 
she added, “I was sick at heart—but more depressed still to have 
the owner tell me that he had visited over 100 glass factories in 
America and had studied our methods.” Just what he had learned 
from those factories, which of his methods he had patterned from 
them, I do not know, but I do know that Oriental employers are 
studying industrial conditions here and are being greatly influenced 
by them. 

A friend who has been pouring her life into China during the 
last few years in an effort to help create a public opinion that will 
do away with the child labor which I have described, says that no 
one who has not been there can realize the disastrous effect in 
China of learning that America had declared its national child 
labor law unconstitutional. Again and again I have heard her say 
“Nothing will mean more for the cause of the child laborers of 
China than to have the states of America, ratify the child labor 
amendment to the Constitution.” If one member suffers, all suffer. 
Yes, but it is also true that if one is honored, all rejoice. For we 
are all members one of another. 

Another way in which we can help is to set ourselves stead- 
fastly against the investment of money from Christian countries in 
industries where such conditions as those I have described exist. 
When I was in China, my attention was called to an article which 
appeared in a trade journal. There was nothing secret, or confi- 
dential, in this report—anyone who would might read it. Let me 
give you a part of it. 

“The profits of the ————————-_- factory again surpassed $1,000,000. For 


the past two years it has been running night and day with scarcely any intermission. 
The number of hands employed is 2,500 and the following is the wage table per day: 


IL AE era teen dais aiate eS lchg era ta bee x ale ateutec ovine dele te orae 15 to 25 cents 
WV GIDE Mera laa dvid's/ dia aie Hele hls Sak h dipls bieiy Maleinate SE be 6 10 to 15 cents 
Boys (Abt 15 ears hoc yo de Cases ons Geiss Hea en > vaip 10 to 15 cents 
Garin: CHOU (LOLS WEAIE EE Fite avec ea tes eatin & Ghieiate e's ace 5 to 10 cents 
Small boys, (about 10" yeara) sis sis oiste to adietes us a wiele's 3 5 to 10 cents 
Smalls gitis: (about 210s Yemen uk views ye dave wes es 3% to 5 cents 


‘The working hours are from 5:30 A. M. to 5:30 P. M. and from 5:30 P. M. to 
5:30 A. M. No meals are supplied by the factory. It will be seen that the company 
is in an exceptionally favorable position, with an abundant and absurdly cheap labor 
supply to draw on, and no vexatious factory laws to observe; it is not surprising that 
their annual profits have exceeded their total capital on at least three occasions.” 


Whatever the nationality of this company may have been, 
the unashamed acknowledgment of such conditions as are here 
described, reveals a situation to which every nation which is in any 
way participating in the industrial development of China has a 
relation. Citizens of Christian nations must do nothing which 
would help to increase or perpetuate such conditions. They must 
rather help China to avoid the tragic mistakes of the West. 

In the third place, this situation demands a goodly number 
of missionaries who are equipped both by thorough training and 


134 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


experience to be helpful cooperators with the people of the Far 
East in dealing with these complex and difficult problems. The 
Christian churches of the East have already manifested their pro- 
found concern. You will remember, for example, that the Church 
of China in its first national conference adopted three labor 
standards, one pertaining to child labor, one to one day’s rest in 
seven, the third to the protection of workers. And the National 
Christian Council of China has appointed a Commission on the 
Church and Industry which is carrying on a most vigorous and 
intelligent campaign of education. 

At a conference held in England last Spring, on the prepara- 
tion of missionaries, attended by delegates from practically all 
mission fields, I,was interested to find this statement: “One memo- 
randum after another referred to the spread of an industrialism 
which reproduced in more aggravated form, and without essential 
safeguards, conditions which are imperilling society in the West.” 

“The resulting situations,’ the report goes on to say, 
“bear at every point upon stich questions as the type of missionary 
who will be welcomed, the attitude he should take, the work he 
must be prepared to do.” 

Only as we have missionaries, thoroughly prepared by definite 
training and special experience to deal with these perplexing prob- 
lems, can we give the most effective cooperation to the Christian 
churches of the East in their courageous and determined facing of 
this situation. | 

Just one thing more. It is a commonplace to say that much 
of the most effective education and influence comes through demon- 
stration and example. We must make sure that all enterprises for 
which our Mission agencies are responsible are above criticism. 
Are the builders who erect our mission buildings given one day’s 
rest in seven? Are they working for reasonable hours and under 
safe conditions? Are all of our Bible women and village pastors 
and village teachers receiving an adequate living wage? If we 
can answer, without embarrassment, all such questions as these, 
then we are in a position to join all our forces with the Christians 
of the Orient to help hasten that day when His Kingdom shall 
come, and His will be done on earth—as it is in heaven. 


SIXTEEN YEARS’ CAMPAIGNING FOR CHRIST IN 
JAPAN 
THE REVEREND TOYOHIKO KAGAWA, TOKYO 


It was just fifteen years ago, on a cold evening, the night 
before Christmas in 1908, I entered the slums of Kobe to live. 
Then I was twenty-two years old and a student in the theological 
seminary. I rented a small house which had altogether only five 


CHRIST REVEALED THROUGH DEEDS OF MERCY AND LOVE 135 


mats (a mat is three feet to six feet wide) one room with two 
mats and the other with three. 

The man who led me to the slums was twenty-four years old, 
two years older than I. He was a drunkard, a murderer and an 
ex-convict just out of prison. He had found me a house where 
a man had been killed so that nobody liked to live in ‘it, thinking 
that it was haunted. This man had set fire to a house in order to 
rob it with the result that more than two hundred neighboring 
houses were burned down. He was caught and had been in prison 
full nine years. He had learned his alphabet for the first time in 
prison from his New Testament. After getting out of the prison 
he came straight to me and declared that he wanted to be a Chris- 
tian minister. 

I was then suffering from tuberculosis and thought that I 
would not live very long. Therefore, I desired to do some good 
thing before I died, and I prayed my Lord that He would give me 
strength to help the needy in the slums. That first night I had 
no light, no fire and no shoji in my room. I went to bed early, 
praying to God that He might give His light, His fire, and His 
protection even in that terrible slum district. 

Early the next morning—it was Christmas—I had to welcome 
a, guest. I had only seven dollars and fifteen cents for my own 
support for a month. The rent of the house was only three and a 
half cents a day. Had I been alone I could easily have lived for 
that money, because, in the slums of Kobe, over 11,000 people live 
on less than two dollars and a half a month today. ‘My Christmas 
present was an old man who had a habit of drinking strong liquor 
and hated to work. One of the chief gamblers accompanied him 
to my house and told me that he ought to live with me. It was 
pretty hard to live on only seven dollars and a half for two persons, 
but I had no other way than to let him live with me. The next 
day, another man came and on the following day I had to add 
one more. There were now four big fellows to support with only 
seven dollars and a half. At first, when I had only two men to 
care for, I cut off my second meal and shared the available food 
with them, but when two more were added, I could scarcely get 
hard rice enough for two meals. I had to put more water in my 
rice. For many weeks we had only thin rice and later rice soup 
“okai’ but we were contented even with this soup as we sat to- 
gether without any table or any napkins, taking our food like bar- 
barians. The meaning of the Lord’s Prayer—‘“Give us this day 
our daily bread’”—for the first time dawned in my life. 

The first year of my sojourn (1909) I had to bury fourteen 
corpses, because the people there had no money to bury their 
dead. I took alcohol or hot water and washed the dead bodies 
before putting them into a coffin, but usually I took them to the 


136 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


crematory. It was quite a trying experience at first, but the 
Lord blessed me and I was willing to do His work. The second 
year I had to bury nineteen more. Aside from this work, I had 
to look after the sick people, who had no place to lie down, as most 
of them came to me from lodging houses. At one time I had six- 
teen patients in my small room. The policeman did not like this 
arrangement, but I could not help it, because nobody else cared 
for them. 

My pulpit was at the street corners. After preaching there, 
I usually invited all who would to come to my small five-mats 
room to a service. At times, I had over seventeen people there. 
Dr. H. W. Myers helped me not a little in my slum work. I went 
down early on Sunday morning to baptise those whom I had led 
to Christ. There were about fifty converts in four years and eight 
months. Three of them were murderers, many were ex-convicts, 
some of them secret prostitutes. 

There were half a dozen most promising young working- 
men. I liked them and helped them, with others, teaching early 
in the morning at five o’clock and also early in the evening. The 
class, even though composed of both sexes, was very small, not 
more than four at one time. Yet one of them is now my wife, 
and another has become my successor in the slum work of Kobe. 
He is the chief of the city employment bureau, and preaches at 
night for us in the slum district. His name is Mr. Masaru Takeu- 
chi, and his unselfish devotion to the cause of Jesus Christ is 
worthy of mention. 

While I was studying at Princeton University (1915-1917) 
Mr. Takeuchi with a group of young men organized a self-support- 
ing church. They practiced religious communism; they pooled all 
their savings, taking what was required for the help of the poor 
and needy, and dividing the remainder equally among themselves. 
After I went back to Kobe in 1917, I found the church more pros- 
perous than before. 

Small-pox was raging in the slums of the city at that time. 
Seventeen were taken at one time on the ninth of May, 1917. I 
felt that it would be wise to organize a free clinic and a free dis- 
pensary, to help the poor people in their need. I asked Dr. C. 
Majima, a graduate of a medical college, and his sister-in-law, to 
help me. We started settlement work in a district of Kobe where 
in a small area over 6,500 outcasts lived. Some laborers invited 
me to organize a labor union for them, so I helped, not in a Bol- 
shevistic spirit but in the Name of the Carpenter of Nazareth, in 
the organization of a Federation of Labor in West Japan. I sup- 
ported these men in calling strikes. Three times I was taken to 
court and fined. 

I was asked to contribute to newspapers and magazines. My 
books began to be read pretty well, so I continued to write. I 


CHRIST REVEALED THROUGH DEEDS OF MERCY AND LOVE 137 


taught in three schools at the same time to get money to help 
the poor people around me. I preached day and night at any time 
whenever I could find the time and piace. I usually got up at 
four o’clock every Thursday morning to preach to the people at 
the docks. In the evening I preached at the street corners. There 
were many converts. The story runs in a similar way to that of 
Mr. Harold Begby in “Twice Born Men,” or of Hadley in “Down 
in Water Street.” 

Sometimes I was greatly discouraged upon finding that many 
of my Sunday-school girls had been sold to the brothel houses, or 
that some of my boys had become pickpockets, influenced by the 
chief of gamblers. The results sometimes seemed meagre, consider- 
ing the energies which I spent upon my work. Still the public 
gradually began to give attention to what I was trying to do, and 
I found my friends quite willing to help me. “i 

The labor movement was quite successful, but the road was 
not smooth. I had to fight on through many misunderstand- 
ings and persecutions from the authorities. I wanted Japan to 
be more democratic in politics and in industry. I expressed freely 
what I thought was right in order to improve the conditions. in 
Japan, applying Christian principles. Many times, I was called 
to appear before the court and was put in prison for sixteen days 
in connection with a general strike in Kobe city in 1920. I was 
glad to be there. For a long time I had not had a good rest. I 
was able to make a special study of the Gospel of Mark. When I 
was set free I turned my attention to the desperately poor tenant 
farmers. I organized a Tenant Farmers’ Union. There were 
over 5,600,000 peasant families, nearly half of them being without 
a single lot to cultivate. The annual income of a family was not 
more than $200. They paid an average rental of 55 per cent of the 
whole product of a farm, sometimes 75 per cent. Now the Union 
has power to better these conditions. There are 600 branches and 
some 50,000 family members. 

A novel which I wrote when I was nineteen years old, at- 
tracted a publisher’s attention, so I added about one-third more 
and published it with the title ‘““Across the Death Line,” in Jap- 
anese—‘Shisen wo keete.” It gained a large circulation, so with 
the income of the book I started a labor school in Osaka, the Man- 
chester of the Orient, and a campaign to organize the miners in 
the coal field of North Kiushiu. With some of that money we 
have also sent a missionary to evangelize the “aborigines,” the 
“head hunters” of Formosa. I organized two cooperative con- 
sumers unions, one in Osaka and one in Kobe. I preached or 
lectured on trade unions almost every night, somewhere in the 
big cities and whenever I was asked, I gave lectures from four 
to five days successively. The Lord was so merciful to me that 
we had many converts at those meetings, 


138 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


After the earthquake I organized a relief organization in 
Tokyo. It afforded an opportunity to preach. I preached 124 
nights continuously and the Lord gave nearly 5,700 converts in 
and around Tokyo. I told these that if they wished to follow in 
the steps of Jesus Christ, they could sign their names and addresses 
on the cards. 

I am now looking forward to doing more evangelistic work 
among the laboring classes in Japan. There are thousands of 
farmers in the Japanese villages, 4,500,000 factory laborers, 
2,500,000 fishermen, 400,000 sailors and 300,000 miners. Among 
these multitudes the Christian gospel has not made progress. If 
God permits me, I shall be His servant to them in Japan. I am 
willing to renounce all else if my countrymen may be saved for 
Christ. I want to be one of the disciples of our Lord, who is 
worthy to be called a Christian, who is ready to bear the Cross 
for His sake. 


SHOULD MISSIONS CARRY ON SOCIAL WORK? 
THE REVEREND ALDEN H. CLARK, INDIA 


It seems almost unnecessary to ask ourselves this question. 
Yet perhaps it may not be amiss to put our answers together in 
some clear-cut way. Surely we need not ask the question “why” 
in regard to such emergency social service as is rendered in times 
of famine, plague and flood. Probably no one would question that 
these are a natural and inevitable part of our missionary task. 
Here are six brief answers to the general question why we should 
follow the regular lines of social service. 


1. In the first place, we should do so because it erie be a re- 
versal of mission policy begun and followed by the pioneer mission- 
aries not to go forward in social work. From the first missionary 
who ever left America until today, a great majority of the mis- 
sionary force have engaged in some form of social work and their 
services along these lines have met with the success that cannot 
be interpreted otherwise than a proof of the blessing of God. 


Gordon Hall, arriving in Bombay in 1813, found crowding the 
streets of the city a throng of little children who had no schools; 
and before he and his associates had been in the land for five years, 
they had gathered some 550 of these little children into their 
schools. Soon was started the process of preparing school books 
for them which went on under missionary supervision for gen- 
erations, until the Government became aroused to this need. When 
Gordon Hall was making a tour in rural India, he found himself 
in a place of pilgrimage which was undergoing the ravages of 
an epidemic of cholera. Naturally he threw himself into the work 


CHRIST REVEALED THROUGH DEEDS OF MERCY AND LOVE 139 


of relief. Always in such touring work he carried with him a case 
of medicines. These he gave to the stricken people, and when 
at last medicine and strength were exhausted, he himself was at- 
tacked by the dread disease and died, a witness to the fact that 
from the very beginning missionaries not only preached but prac- 
ticed the Gospel. 

I think of that great missionary, Samuel Fairbank (1822- 
1898), who established himself in a center of village life in India. 
He used to walk about among the villages, stopping in the fields 
to talk to the farmers about their crops, bringing them suggestions 
about improved seed, starting a model farm himself, opening 
schools for their children, acting as umpire in cases of dispute. 
He was followed by his like-minded sons. For over sixty years 
they have been living in the district until every one looks to the 
bungalow of the missionary as to the home of their best friend. 
Although Indians love law-suits, no law-suit has ever gone to 
the courts from the village of Vadala because the people have 
trusted the missionary, and he has solved their problems with 
such wisdom and such kindly good-will that they have accepted 
his decisions. No wonder that in such a district as this Christian- 
ity has progressed more rapidly and more significantly than in 
any other part of Western India, sending out to all parts of that 
language area a stream of Christian workers and reaching all 
classes of the people. 

New methods of social work we may bring in with the new 
experience of the West and the new industrial needs of the East; 
but in so doing, we are simply carrying to its logtcal next step 
the work of our predecessors. The question is not why we should 
do such work; it is rather why should we not. 


2. We should emphasize social work because of an acute 
and growing need for which the West is primarily responsible. 
It is Western industrial civilization which is bringing its newest 
and most difficult problems to the East. Where a few years ago 
the Oriental people were predominantly rural and the vast major- 
ity of the cloth was woven on country looms, we are now facing 
the. great movement toward factory production with all that that 
means of disorganization of the old and need of reorganization of 
the new. It is not at all to be wondered at that Gandhi, seeing 
the evil results of the present industrial movement, should speak 
of all industrial civilization as diabolic. Yet we know well that 
the movement cannot be arrested as he would have it. It is bound 
to go on and increase. It is, therefore, peculiarly incumbent upon 
us of the industrial West to help the East solve this primarily 
Western problem which we have thrust upon them. 


3. We should emphasize social work because we have been 
accumulating in the West experience in such work which can be 


140 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


of the greatest value in the East. I do not mean to say that the 
Eastern problem is identical with that of the West or that we 
can transfer without alteration the methods of Western social 
work; but I do mean that experience is abundantly showing that 
the problems are so nearly alike that we can carry a surprisingly 
large share of the best experience of modern social work in our 
own country into the Orient, adapting the details and conserving 
the principles. We have, therefore, the two great elements of a 
compelling appeal, a great need, and a peculiar ability to meet 
that need. 


4. We should emphasize social work because our Western 
young people are filled with the social passion, and many among 
them who have this passion want to express it in service in the 
Orient. If, in our missionary work, we are to conserve this fine 
enthusiasm and the growing body of experience of our young 
people, we must do so by emphasizing the social work which they 
believe to be the crying need of the hour. “What I have given 
unto you” is and must be a fundamental principle of service. Our 
coming generation most emphatically has a social gift to give. 


5. We should enter such service with increasing confidence 
and joy because it is growingly clear that it was Christ’s way of 
service. We are coming to see as we never saw before how great 
an emphasis he placed on the Kingdom of God, that is, on a re- 
deemed social group. As we read the story of his life, we realize 
that again and again he emphasized deed ahead of word. “Go 
and tell John the things which ye have seen and heard,” he said; 
and in that hour he not only preached, but he healed and ministered 
to the varied needs of the people who came to him. It was as 
though he sent word to John the Baptist, “Here, in one who gives 
himself to homely service to the common needs of humble people, 
you must find the Messiah.” 


6. An emphasis on social work gives us a unique approach 
to the growing body of non-Christian men of good-will in the 
Orient. In such service as this they and we can work in a common 
task. The suspicion is still very strong among Orientals that we 
missionaries come from some ulterior and unworthy motive. They 
often think of us as mere propagandists, caring for nothing but 
the adding of numbers to our lists of converts. But if we work © 
side by side with them in attempting to solve the great modern 
social problems to which they are becoming increasingly alive, we 
shall be making clear the real spirit and motive of our work and 
shall open the way for them to understand the compelling attract- 
iveness of Him who gave Himself to such ministries to his fel- 
lowmen. 

These, then, are some of the answers which might be given 
to the question “Why?” It is not as a supplement to our great 


CHRIST REVEALED THROUGH DEEDS OF MERCY AND LOVE 141 


task that we enter social work; it is as a vital, throbbing expres- 
sion of it. May we so effectively labor in this field that Jesus will 
have his rightful influence in the efforts of the Orient to meet 
its social problems. 


THE CONTRIBUTION OF CHRISTIANITY TO THE 
WOMANHOOD OF THE ORIENT | 


PRESIDENT MARY E. WOOLLEY, LITT.D., LL.D., SOUTH HADLEY, 
MASSACHUSETTS 


My subject must be narrowed, practically, to China, since 
five months spent there gave me more right to speak about that 
country than two weeks in Japan and no first-hand knowledge of 
India. The influence of Christianity upon the women of China 
may be considered from several angles, and the first is the educa- 
tional angle. Education, in the modern sense, is the gift of the 
Christian West to the women of China. It began with the Chris- 
‘tian missionary, before the middle of the last century, when the 
opening of the five treaty ports to foreigners made possible the 
English missionary school at Ningpo in 1844, soon followed by 
American schools, eleven in the treaty ports between 1847 and 
1860, one in Peking and one at Tientsin in 1864, and the pioneer 
school in Central China at Kiukiang in 1873. 

These schools marked the beginning of an era, since, although 
the girls of Old China, in the more privileged and progressive 
families, had some share in instruction under private tutors in 
the home, being taught penmanship, painting, poetry, music, and 
committing to memory many of the classics, as well as being 
trained in ethics and etiquette, this was quite exceptional, the 
great mass of girls receiving no education, not even learning to 
read or write. Truly it was a humble beginning, for the little 
girls in these schools, almost without exceptiton were the very 
poor, fed and clothed as well as taught, but the confidence in the 
potentialities of Chinese womanhood shown by Christian teachers 
has been more than justified. One has only to visit the Christian 
colleges for women, like Yenching, affiliated with the University of 
Peking, or Ginling in Nanking, to be convinced that the seed 
sown seventy-five years ago has borne fruit a hundredfold. 

What has Christianity contributed to the womanhood of China 
through education? It is impossible in these few moments to do 
more than touch upon some of the conspicuous features in the 
preparation for service. Beginning at the foundation, much has 
been accomplished by physical education not only for the Chinese 
woman herself, but also for the general welfare, through her in- 
creased capacity for service. As I speak, recollections of Chinese 
scenes are almost as vivid to me as this audience. For example, 


142 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


I seem to see a great drill ground on the outskirts of Hangchow, 
on a brilliant November day, with thousands of Chinese spectators, 
intent for hours on the athletic exercises of the annual “meet,” in 
which girls from Christian and Government schools had as im- 
portant parts as the boys and performed them—at least from the 
point of view of one feminine spectator—quite as well. Another 
picture is of an autumn morning in Central China on the Yangtse 
and of a class of girls with all the freedom and abandon of our 
American students, running through the charming garden of the 
Rulison School at Kiukiang and into the gymnasium for their 
“setting-up” exercises before beginning the day’s work. 

Most significant, perhaps, was the impression made by the 
young women teachers of physical education in government schools 
of typical Chinese cities like Wuchang, teachers trained in the 
Young Women’s Christian Association School of Physical Educa- 
tion in Shanghai, now affiliated with Ginling College, significant 
because government schools, with their insistence upon physical 
education, would admit Christians to their staff in this subject, if 
in no other. 

In no field of education for service has the contribution of 
Christianity been more marked than in the training of teachers. 
China’s extremity has been in a peculiar sense Christianity’s oppor- 
tunity. In a country where the last census indicated that of the 
70,000,000 children of lower primary school age, less than 
5,000,000 had an opportunity for such education, no argument is 
necessary to prove the importance of the education of women along 
this line. Ginling College, in a recent letter, traces the develop- 
ment of its work in education from theory alone to theory and 
practice combined, with special emphasis on the training of teachers 
for the middle schools and including such courses as music, phys- 
ical education, biology, social problems, English, Chinese and 
Chinese history and religion. If it is true that “The education of 
its citizens is the safeguard of a republic,” the contribution which 
Christianity has made to Chinese women in this line alone justifies 
the cost. 

It is not strange that among China’s outstanding women are 
her physicians. Medical care and health efforts have long been 
a, crying need and the call to Christian service in this line is an 
imperative one. I can think of no more direct way of converting 
those who are skeptical as to the value of Christian missions, than 
by taking them to see the Chinese women physicians—and their 
hospitals. 

My experience in speaking of what education has done for 
the women of the West, has taught me that it is expedient to 
allude to preparation for the home. Women are likely to take 
that for granted, knowing the homes of educated women, and 


CHRIST REVEALED THROUGH DEEDS OF MERCY AND LOVE 143 


realizing that they speak for themselves. That is true, also, of the 
Christian Chinese home. In a way, it offers the most eloquent 
testimony of the contribution of Christianity to the women of the 
Far East. 


No one familiar with China needs :to be reminded that the 
country is in the early stages of a great industrial transformation. 
In some typical cities like Wuchang, the industry of the Middle 
Ages and that of the twentieth century exist side by side. Already 
there is opportunity for women in social service, an opportunity 
to which the alert, earnest Oriental is fully alive. Increasingly, 
the changing industrial conditions, the rise of the factory, the 
employment of women and children, the partial substitution of 
Western types of manufacture for the home crafts, with all the 
social problems involved, are leading to new vocations or avoca- 
tions for Chinese women. The ideal of service and the prepara- 
tion for it, in the face of these social and industrial problems, 
rightly called “as difficult and complex as they are grave and 
pressing,” are a part of the contribution which Christianity has 
made. 


The political and social as well as educational ideals of the 
New China, place women on an equality with men, the result, at 
least in large measure, of Christian teaching. In this day of a 
troubled political China, a prediction may not be out of place. 
The hope for the New China lies largely in her leaders. If they 
are self-seeking, disloyal, treacherous, with low ideals—a long and 
difficult way stretches before the new civilization. If they are patri- 
ots in the true sense of that word, loyal, trustworthy, idealistic, the 
new political East may have much to give to the family of nations. 
When that day comes to China, her women as well as her men, 
will have a part in shaping her future, a part for which they have 
been prepared by the education that in its most complete develop- 
ment, has been the gift of the Christian West. 


The greatest contribution of Christianity to the womanhood 
of the Orient, has been the knowledge and appropriation of the 
spirit of Jesus. In the meeting with the women of Japan, in 
Tokyo and Kyoto and Kobe; in the more intimate knowledge of 
the women of China,—in Peking and Shanghai, and the character- 
istic Chinese cities of the interior; in the friendships with the 
Indian girls from Ceylon and Madras and Lahore—wherever one 
has known the women of the Far East, there has remained the 
impression of dignity and charm. To them, in this age of transi- 
tion, in the days when the inrush of the new saps at the foundations 
of the old, Christianity is a stabilizing as well as the progressive 
force, affording a sense of freedom without a loss of dignity, an 
equality with men based on the best that each has to give, a 
Christian standard of the home, ideals for life and the strength to 


144 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


press toward their attainment. The supreme contribution of 
Christianity to the womanhood of the Orient, in all relationships 
of life, is the knowledge of Jesus’ way. 


THE POWER OF CHRIST REVEALED IN PERSONAL 
LIFE 
PROFESSOR RUFUS M. JONES, LL.D., HAVERFORD, PENNSYLVANIA 


There was a man driving through a country town in the 
State of Maine along what seemed to be a road that went endlessly 
uphill. He stopped a native farmer and asked him whether there 
was any end to this hill. Said he, “I have been riding for more 
than two hours continuously up this hill.” The old farmer said, 
“Hill? Why, stranger, there ain’t no hill here. You have lost 
off your hind wheels.” Somewhat so the hills of difficulty which 
now confront the world are due, not so much to the contours of 
external nature as to the breakdown of something in ourselves, 
loss of spiritual power, feebleness of faith and vision, failure to 
make our contacts with eternal realities. 

As we toil at our tasks, we are very much like children trying 
to put together a jigsaw puzzle when some of the pieces are lost. 
They are in the baby’s crib, maybe, and in trying to make the 
puzzle go together there is nothing but failure possible. Some 
of our pieces are lost. They are the very foundation pieces with 
which we ought to be building our world; and we shall never 
succeed until we learn how to reconstruct ourselves. We must find 
new spiritual forces, a new driving power, a new dynamic. 

Men built Babylon out of their own Babylonish hearts. They 
built the kind of world they wanted. They built the kind of 
Babylon that suited their lives, and we have been building a kind 
of world which we wanted, the kind of world which fitted our 
lives. We have been building out of fear and hate and suspicion 
and rivalry and jealousy and selfishness and greed and materialistic 
aims: Now we must learn how to build our world out of faith 
and hope and love. We must make the great discovery that our 
universe at bottom is a spiritual universe with inexhaustible spir- 
itual forces, and we must learn to see that the mightiest thing on 
earth is a person who has learned how to let the life of God, the 
power of Christ, flow through him. 

Emerson once said, “If you hold a straw parallel to the Gulf 
Stream, the Gulf Stream will flow through it.” The most signifi- 
cant thing about St. Paul was his discovery that he could make his 
life an organ of the spirit and power of Jesus Christ. That was 
the Aegean Gospel, the Gospel that St. Paul preached and demon- 
strated in the great cities around the shores of the Aegean Sea, 
the Gospel which St. John, in one of the cities on that same sea, 


CHRIST REVEALED THROUGH DEEDS OF MERCY AND LOVE 145 


preached and demonstrated in the Fourth Gospel and the First 
Epistle, the Gospel that, though He is no more visible, Jesus Christ 
is life and spirit and can pour His life through men and can 
work effectively through receptive and responsive souls. 

St. Paul’s great word is dynamos, “power,” and he learned 
how to be the transmitter of that power. “It is no longer I that 
live; Christ lives in me.” “I bear in my body the marks of the 
Lord Jesus.” “We are more than conquerers through Him that 
loved us.” “I can do all things through Christ who puts his 
energy in me.” “We are builded together for an habitation of 
God through the Spirit.” To which we add St. John’s great say- 
ing, which he flung out against all the forces of the Roman em- 
pire: “That which is born of God overcomes the world.” 

All the great advances in mechanical science have been made 
by the discovery of new ways of letting the immense energies of 
the universe break through and operate. The dynamo makes no 
electricity; it is a contrivance which lets electricity break through 
and do its work. The magnetic needle creates no magnetism. It 
merely lets vaster energies operate. That is what the broadcaster 
and the transmitter of the telephone and the coherer of the wire- 
less does. They all let energies break through and manifest 
themselves. 

We used to think of gasoline as a dangerous explosive, but 
we have invented a carburetor that lets the gasoline explode in 
minute quantities, very rapidly; and presto, it makes our Ford go 
and raises our aeroplane! As soon as we learn how to invent a 
contrivance for it, we shall also be able to liberate the boundless 
atomic energies of matter, and then every teaspoonful of water 
will give us 175,000 horsepower, and every copper penny you 
carry in your pocket will have energy enough to drive a freight 
train two and one-half times around the globe. I hope you will 
be able to make some use of those pennies! 

Some years ago, some of students at West Point took an 
old cannon and wound ten miles of copper wire about it and then 
charged it with a dynamo. That turned the old cannon into a 
magnet. When you brought a cannon ball up anywhere near the 
cannon it leaped up and hung under it. When a man came up 
and backed up against the cannon and became charged you could 
stick spikes all over him, and they stuck to him till he was all 
covered with them. Anybody who got anywhere near the man 
was charged through him. 

Twice every day the invisible energies of the moon lift a 
great plateau of the ocean several feet above the level of the 
surrounding water, and, as the earth revolves, that great plateau 
of water bursts up in our shores and up into our creeks and inlets 
and makes our tide, an irresistible energy if we only knew how 


146 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


tc utilize it. Well, energies of a greater sort break through human 
life. The real business of being a Christian is discovering how to 
be a transmitter of spiritual energies. 
Like tides on the crescent sea beach 
When the moon is new and thin; 
Into our hearts high yearnings come, 
Welling and surging in; 
Come from that mystic ocean 
Whose rim no foot has trod. 


Some call it “yearning,” 
But others call it God. 

These spiritual energies are no more mysterious than any 
other energies are. Energy is ultimate. We can never get in 
behind energy. The great thing is the discovery of how to trans- 
mit and utilize energy, and the early Church is as great a demon- 
stration of spiritual energy as the trolley car is a demonstration 
of electricity, or Niagara Falls a demonstration of gravitation. 

In a talk with one of my students, he said, “I am going to 
make my life a miracle.” I can see him still—his radiant face, 
his inspired look—and that young man is making his life a miracle. 
He is letting the spiritual energies of Jesus Christ work through 
his personality. It is not in spectacular ways that we want to 
be revealers of spiritual energy. It is not in startling and abnormal 
fashion that we want to work this great miracle of spiritual power. 
We have had a demonstration here this evening of precisely what 
it means. It is in the normal, simple, every-day way of daily life 
that the greatest miracles are wrought. The stupendous forces 
are not thunder and earthquake but tiny rootlets and the capillary 
oozing of water, the small continuous every-day forces. The stu- 
pendous things that move the world and transform life are revela- 
tions of faith and hope and of a love that knows no frontier. 

“They who wait for God shall renew their strength, they shall 
mount up with wings as eagles, they shall run and not be weary, 
they shall walk and not faint.” I hope you will notice the climax. 
It is not climbing Mount Everest and seeking for north and south 
poles that are, after all, important things in the universe. It is 
learning how to walk among men in the every-day affairs of life 
and be a revealer of the divine life in a love that never lets go, 
that never fails, that believeth all things and hopeth all things and 
endureth all things and is never provoked and thinks no evil. The 
simple inter-relationship of spiritual life of man with man is what 
transforms the world. 

God invaded Africa through Livingstone. God invaded Europe 
through St. Paul. God invaded England through George Fox 
and John Wesley. God is waiting to invade the countries we 
represent here today through us. He is invading Japan through 
the man who preceded me. He wants to invade our country that 
we love so much, in whose capital we meet tonight, and the in- 


CHRIST REVEALED THROUGH DEEDS OF MERCY AND LOVE 147 


vasion will be an invasion of spiritual energy through personal 
lives. 

One of my great mystic friends of the fourteenth century 
said, “I would fain be to the eternal God what a man’s hand is 
to a man,” the organ through which he does his work in the world. 
“The Christian’s life is the book in which God is now writing His 
new testament,” is the saying of another great mystic of the sev- 
enteenth century. It is through lives like ours that the New Testa- 
ment of today is being written by the spirit of God. 

“You are the body of Jesus Christ,’ St. Paul said, “You are 
the body of Jesus Christ and each one a particular member of it.” 
We look in vain for that body of Jesus Christ in some holy sepul- 
chre of the East. The greatest discovery St. Paul made was that 
Christ is making His new body out of us, out of men. We are 
the body through which He reveals himself in the world today . 

There was a little drummer boy in Napoleon’s army, a little 
boy who had caught the spirit of the Emperor, who had the same 
daring and the same courage. One day he had received a bullet 
wound. In the hospital the surgeon was probing for the bullet. 
He bent over the little drummer boy and said, “Do I hurt you?” 
The boy answered back, “Never mind whether you hurt me or 
not, go on probing for the bullet. If you probe deep enough into 
me, you will find the Emperor.” 

We want personal lives that are so close to Christ and so 
filled with His spirit that if you probe deep enough into one of 
them you will find the Christ living there. 


“Leave me not, God, until—nay until when? 
Not till I am with Thee, one heart, one mind; 
Not till Thy life is light in me, and then 
Leaving is left behind.” 


THE CHURCH IN THE MISSION FIELD 





THE CHURCH IN LATIN AMERICA 
THE REVEREND J. H. MCLEAN, D.D., CHILE 


My theme lacks what the photographers term “sharp defini- 
tion.” Nevertheless, if you remember as I do with gratitude the 
masterly presentation of Christ’s onward march throughout the 
earth, how his servants from Great Britain, Canada and the 
United States have been the messengers of his everlasting gospel 
to Europe, Asia, Africa and the islands of the sea, please remem- 
ber that Latin America is the rest of the earth. And if Christ 
with his bleeding hand has traced upon your heart a chart of 
humanity, Latin America is on that map. Between the Rio Grande 
and the Straits of Magellan, there dwell seventy million souls for 
whom Christ died. Unlike India, Latin America has no untouch- 
ables. Neither has Latin America any unmentionables although 
Latin America has been so infrequently mentioned at this gathering. 

We here are very close to the headquarters of the Pan- 
American Union. Not far from where we sit there are the chan- 
celleries of nineteen South American Republics. These states 
are our neighbors. Is it not true that such a gathering as this calls 
for the highest display of good-will and international candor? 
Even if the walls have ears, let them hear some expression of 
loving-kindness from those who are met in the name of our Lord 
Jesus Christ, who alone can save the people from their sins and 
enrich all nations with His own abundant life. When He, who 
has all authority, instructed His disciples to preach the gospel to 
every creature, who has authority to exclude from the scope of 
His redemption our brethren who have just been described? 

Latin-American peoples have always been in some respects, 
far in advance of their contemporaries. The Latin-American 
nations gave to the League of Nations its first president, and have 
no reason to be ashamed of their contribution. The Latin-Ameri- 
can nations repeatedly have submitted their disputes over territory 
to courts of arbitration, and are firmly convinced that this is not 
only the best mode of settlement, but one inspired by Christ Him- 
self. Almost 100 years ago, they confessed, regarding their spir- 
itual problems, what has repeatedly been admitted and bemoaned 
_ upon this platform, viz., that conventional religion and daily living, 
both private and collective, needed to be made Christian. Just such 
appeals as we have heard from this platform evoke the response 
of men and women who believed it Christlike to serve wherever 
their fellowmen yearned for Christ. Paul has planted, Apollos has 

148 


THE CHURCH IN THE MISSION FIELD 149 


watered, God has given the increase, and we have the native church 
of Latin America. Let us devoutly thank the Lord of Harvest 
that this church exists and functions in that country. We are not 
dealing with an objective, but with an entity, with another con- 
firmation of the claim that faith in the Son of God is adaptable 
to all nations, and that His life is essential to their highest interests. 


What unsung heroisms lie behind this achievement! There 
is the same fascinating record of fearless witnessing, of patient 
loving, of continuance in well doing; and the divine element in the 
evangel, coupled with the divine dynamic in the messengers, has 
wrought its marvel in the human product, so that all over Latin 
America the seed has taken rootage in new soil and modified by 
racial tinge and social environment, has brought forth fruit after 
its kind. 


Our natural Christian organizations are not state churches 
under official patronage, but groups of disciples upholding the best 
traditions of New Testament Christianity. Let me speak in gen- 
eral terms, so as not to burden you with statistics, of “the first 
hundred thousand,” that expeditionary army that will make pos- 
sible, we believe, the final triumph of our adorable Lord in Latin 
America. All honor to these comrades of the Cross! They were 
and are the brave and true and the loyal. Booker Washington 
once observed that it is much easier to be a descendant than an 
ancestor. They are the pioneers of the new day in Latin America. 
It is estimated that there are seventy-two thousand of them in 
Brazil alone; and we must remember that, back of the professing 
church in Latin America, there lies a circle of men who, like 
Nicodemus, are waiting for the shades of night to fall, or who 
express their admiration before they surrender their hearts. 

There are enrolled in the Church in Brazil some of her most 
eminent citizens, and her scroll of honor would take too long to 
describe in such a gathering as this. But let us not forget that 
Brazil has offered hospitality to Christ in greater measure than 
any country in Latin America. And of Argentina and Uruguay 
let it be said that their prestige among the nations of the Atlantic 
seaboard is due to their ready acceptance of the ambassadors 
of Christ, to their willingness to sit in council and the cour- 
age of their faith in trying the program of Jesus. If you should 
visit the capitals of these countries, or even any of their remote 
hamlets, you would have reason to rejoice that there the fruit of 
the spirit is the same as in North America. And so, the total of 
all of those who have received the word with gladness and have 
endeavored to live it out simply, humbly and sacrificially through 
Central America and Mexico is “the first hundred thousand.” And 
as the men who took part in that memorable campaign and formed 
the nucleus of a victorious host now relate to their children’s chil- 


150 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


dren that this was the day of their opportunity and of their high 
distinction, so some of us will thank the Lord forever that we 
were permitted to share in the trials and the labors of this first 
epoch in Latin America’s evangelization. 

There are servants of our Lord Jesus Christ in those lands 
whom you ought to be proud to call brethren, for Jesus Himself 
is not ashamed of them—the saints, the martyrs, the men and the 
women who have hazarded their lives for the gospel’s sake and 
who have been the most delightful brethren in daily fellowship and 
toil. One of them, as he lay a-dying, summarized for you and 
for me, in words as admirable as any from Carey or Livingstone, 
the task before us and the resources behind us when he said, “Sin, 
how terrible; grace, how wonderful; time, how short; the gospel 
of Christ, how glorious.” 

In those lands almost three thousand of their choicest sons 
and daughters have enlisted in the service of Christ as pastors, 
teachers, evangelists, nurses and as members of the staffs in the 
Young Men’s and Young Women’s Christian Associations. Just 
imagine this vast concourse on the ground floor of this auditorium 
as the contribution of the first two generations in service to our 
Lord Jesus Christ! They are scattered over a vast territory; but, 
bring them together and we should be convinced that Jesus Christ 
sees of the travail of his soul and is satisfied in Latin America. 

Now, a word or two concerning the type of church that is 
found there and its tendencies and ideals. It is a church of 
evangelistic fervor, kindled with the vision of conquest and aglow 
with the throes of brotherhood, a church of passionate dévotion 
to the welfare of mankind; a church in which sacrificial giving is 
the rule and not the exception; a church of commendable ambition 
to deserve and achieve self-government and self-extension, to 
embody the ethic of our Lord Jesus Christ in the daily lives of its 
members and in the communions which they have organized. This 
church has little patience with the rivalries of denominationalism 
or with the controversies of theologians and dogmatists. They 
consider them not merely fruitless, but highly detrimental to 
Christianity. They have emphasized the essentials, and ‘have 
deprecated every effort to promote minor issues, honestly striving 
to fulfil the supreme function of a living church on this earth—to 
evangelize the non-Christian population, to foster self-support by 
maximum giving and to follow a scheme for permanent expansion. 

This church has an appeal to its brethren in this land. Let 
me act as advocate for the remaining moments, presenting it to 
their mother church and to their sister churches. They would 
have you remember that new occasions teach new duties, that we 
have entered upon another stage of development in Latin America, 


THE CHURCH IN THE MISSION FIELD 151 


that today the balance of contribution has been transferred from 
North America and Europe to Mexico, Central and South America, 
and that today they wish to see some measure of adjustment be- 
tween their brethren here and themselves on the field. There is 
no lack of appreciation, of genuine thanksgiving, for they have 
oftentimes charged me, whenever I stood before a congregation 
in this land, to express in the kindliest terms their sincere gratitude 
to their Christian brethren in North America who had sent them 
the gospel, for in so doing they say, “You have conferred upon 
us an inestimable benefit, far beyond comparison with anything 
that any land has ever done for these republics of ours.” 

There is in them no spirit of rebellion, merely of friendly 
cooperation. Hitherto the missionaries who have been sent to 
Latin America have been chosen as most Latin-American brides 
are selected,—by foreordination. Two couples, representing the 
older generation, meet in solemn conversation in the front salon and, 
before the session is ended, thesdestiny of two members of the 
rising generation has been determined. We may smile at that 
method in matrimony, but I trust we may grow indignant with 
that method in missionary administration. The time has come 
when our brethren to the south of us, who have given every evi- 
dence of worthy partnership ask reasonably for a larger participa- 
tion in the choice of those who are to serve them, in the disposition 
of forces, and in the expenditure of funds. We ought to be 
magnanimous enough to grant them every responsibility which is 
properly placed on Christian brethren. 

These republics have produced from among their own sons 
and daughters great emancipators, statesmen, educators and re- 
formers; and these men and women, touched by the spirit of our 
Lord Jesus Christ, awakened to the possibilities of human life 
through Christian witness and daily living in the land where they 
were born, and whose people they understand,—these people, I 
firmly believe, will, in the days to come, be the men and women 
in the vanguard of the Christian movement. 

The slogan of our missionary enterprise has been “leadership.” 
That is a word of sinister connotations in Latin America, where 
there are at present five undisputed leaders of their fellowmen 
but whom we call “dictators.” We have spoken of brotherhood 
and partnership, but let me leave with you as the watchword for 
our effort, for the next decade, the word “comradeship.” There 
abide leadership, partnership, and comradeship, these three, but 
the greatest of these, palpitating with the love of Christ and a 
signal honor to His trusted servants, is comradeship, divine com- 
radeship on earth. 


152 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


THE CHURCH IN INDIA 
THE REVEREND BHASKAR PANDURANG HIVALE, BOMBAY, INDIA 


When talking recently with an American evangelist in 
India, he referred to the Indian Christian Church as a “poor, 
pale and dependent thing.” I have Indian Christian friends who 
regret the continuation of this foreign institution in my country. 
Some non-Christians have argued its uselessness by saying that 
organized Christianity failed when the Great War confronted 
humanity a few years ago. The ministers of the churches, both. 
in the allied world and in Germany, claimed that God was on 
their respective sides and prayed for complete victory. There 
are many abler members of my profession to defend this course 
of action, but I want to say that I am not afraid of the word 
‘foreign.’ If we study the history of nations, I think we get a 
pretty good idea of the way in which civilizations are built. 
Your Western civilization did not start from nothing. I believe 
one can find therein traces of the Babylonian, the Assyrian, the 
Hindu, the Egyptian, the Greek and the Roman civilizations. 
The problem in India, therefore, is not how to throw away 
everything foreign and keep everything Indian. No, we are 
going to keep the best that the Indian genius has produced, 
and yet take the best that your Western civilization is offering 
to us. We have, as a matter of fact, already adopted a Western 
system of education. Our legislatures are functioning as effi- 
ciently or otherwise, as they are in other parts of the world! 
The real solution is bound to come through a right sort of union 
of the two cultures—Oriental and Occidental. 

No doubt, the church in India is poor and dependent on for- 
eign help. India is one of the most poverty-stricken countries in 
the world. Several million people in my country are so unfortunate 
as not to have two square meals a day. The churches share the 
poverty of the country. 

I have been in America for some years and have watched the 
methods of raising money in your churches. You raise large sums. 
And yet how much more is spent for chewing gum than for Chris- 
tian work in the mission field! The money that is given by you 
comes from consecrated business men and women. I believe our 
well-to-do people in India will more and more catch the vision of 
stewardship and support the churches. But the difficulty at the 
present time is, since the visit of Dr. John R. Mott and Dr. Sher- 
wood Eddy, in 1911, that many students, who have the ability to 
make a good deal of money, are responding to a call of sacrifice and 
consecration and are giving their entire selves to direct Christian 
service! In my undergraduate days, when I came to a definite con- 
clusion that the best way to spend my little life was to give it for 
Christ in the service of my motherland, I looked round about me 


THE CHURCH IN THE MISSION FIELD 153 


to find the best avenue and decided that the Indian Christian church 
was the one. Never since have I regretted my decision. As a 
matter of fact I am feeling more and more hopeful about the future 
of the church and [I shall give you my reasons. 

The first is that the denationalization of the Indian churches 
has been arrested. In the early history of the church the mis- 
sionary had to arrange for all the converts to live together in his 
compound, away from all other communities, partly because he 
was afraid of un-Christian influence and partly because the Hindus 
refused to have anything to do with the converts. The result was 
that the average Christian community became denationalized. A 
few only realized that their destinies were bound up with the des- 
tinies of the whole of India. There are certain communities in 
my country, who keep aloof when others agitate and may have to 
go to jail; but as soon as the British Government makes conces- 
sions, they scramble for a share. Only the other day the leaders 
of the non-Brahman movement of Madras, including the Christians, 
appeared before the Viceroy. After hearing their various demands, 
Lord Reading had to remind them that they were asking for their 
respective communities only and not for India. What other com- 
munity in India has higher ideals and examples of service than the 
Christian church? And I am glad to say that more and more 
Christians are getting into the national movement. They will 
purify it and strengthen essentially Christian attitudes, like that of 
Mahatma Gandhi. 

At present the national spirit is influencing all activities in 
India. And I am not ashamed of being a Nationalist even on this 
platform, where the dominant note has been international. Of 
course, I know of a narrow nationalism which says, ‘“My country 
first, right or wrong,” but I know also of a “wishy-washy” inter- 
nationalism. A healthy nationalism is necessary for a real inter- 
nationalism. If we do not love our brother, how can we love God? 
If we are not proud of our country, if we are not going to love 
our country, how are we going to love the world? If the 
nationalisms of the world could only be built on Christian love! 
The Church in India has begun to make its contribution to the 
national life. 

The second reason is that the superiority complex with 
which the Christian Church started is gradually disappearing. 
There was a time when some devout Christians believed that 
Christianity was the only religion given by God, and that all 
others were the handiwork of the Devil. The hymn about 
India’s coral strands that you have just sung, has two lines in it, 


“Though every prospect pleases, 
And only man is vile.” 


Now what shall I say of America the beautiful? I have 
certainly found “brotherhood” as I have travelled in thirty- 


154 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


seven States from ‘“‘sea to shining sea.” J have admired her 
“purple mountain majesties” as I have stood on her “fruited 
plains” among the “amber waves of grain.” But may I tell you 
confidentially that I have also discovered in your country the 
particular species of the genus homo described in Heber’s great 
hymn! And I might add that my researches were not confined 
to the daily papers. 


When I was a little boy (I am a Christian of the third gen- 
eration, my father having been a preacher), I distinctly remem- 
ber that I felt superior because I was a Christian. The heathen, 
I thought, bowed before the idols and added to their sins, but I 
knew the truth and the key to salvation. I pictured in imagination 
flying around heaven, while my Hindu friends would be suffering 
in hell! But I have grown. If reverence towards the universe is 
the beginning of religion, what right have we to look down on the 
different systems of religion that have flourished in my land? 
Thousands of years ago the Hindus used to pray, “From the unreal 
lead me to the real, from darkness lead me to light, from death lead 
me to immortality.” Who can believe that God did not at least 
partially reveal Himself to them? 


The modern missionary presents Christ as the fulfiller of In- 
dian aspirations. Dr. Farquhar calls Jesus the crown of Hinduism. 
The liberal missionary of today does not dole out charity. Dr. 
Alden H. Clark speaks of “bringing brotherhood in Bombay,” Prof. 
D. J. Fleming writes about “Building with India.” I see a great 
day coming when the Christians can approach other nationals with 
due appreciation of the old culture, with sympathy and with gen- 
uine Christian love. 


The third reason is the opportunity opened out for evangeliza- 
tion on account of the missionary spirit seen in the Hindu religion. 
We shall now hear less of persecution and more of the triumph of 
the individual conscience. At the Unity Conference, called by 
Mahatma Gandhi, in which the Metropolitan Bishop of India and 
Dr. S. K. Datta represented the Christian church, there was the 
unequivocal recognition of tolerance for every sincere religious 
expression and of liberty to convert and be converted, provided it 
was not done by unworthy means. 


‘My fourth reason is that the spirit of service is not confined to 
the Christian Church but is gradually permeating the whole fabric 
of the New India. A large increase of work in education, social 
service and in other activities is being carried on by the non- 
Christians. Until recently Christian groups took no part in these 
non-Christian efforts. But we are learning that “those that are 
not against us are for us.” Soon the Servant of India Society, 
(Seva-Sadan) and the Social Service League will find Indian 
Christians offering their services. 


THE CHURCH IN THE MISSION FIELD 155 


As in Europe in the middle ages, so in India at the present 
time, the Church has to busy itself, not only with the impartation 
of religious instruction, but with social service, schools, agriculture 
and hospitals. The time is bound to come when idol-worship will 
disappear, when the caste system will be crushed, when our agricul- 
tural and hygienic conditions will be perfect. And since specializa- 
tion is the order of the day, even religious education will be han- 
dled by the experts in that line. Will there be any further use of 
the church then? My conviction is that the function of the church 
will be all the more glorious. Modernize your business and educa- 
tion to their highest efficiency, humanize industries to any degree, 
rationalize all morality and yet the church will be needed. The 
church is a dynamo; it will not only explain the whys and the 
wherefores of all these activities, it will give people power! 

It is quite true that the Church in India is poor, pale and de- 
pendent. But did not Prof. Rufus M. Jones tell us last night that 
spiritual energy seeks a medium? My conviction is that the Spirit 
of God will achieve wonders through this comparatively “small 
church with only about five million souls. All we need to do is to 
make it worthy of His abode! The Church has already started on 
its program of introducing indigenous methods of worship and 
instruction. We may have to eliminate certain Western ways and 
adapt others. We shall have to add what our religious experience 
teaches us, as we go on. 

I believe in the glorious future of the Indian church. I have 
been speaking to you of the Church militant. Those of us who 
believe in the ultimate triumph of the good, those of us who have 
a faith that our souls have only started on the journey towards 
being as perfect as our Heavenly Father, need not be told how 
blessed it is to set other souls along the right path! The hopeful 
thing is that hundreds of Indian young men are catching a glimpse 
of this great vision. They are willing to give their entire selves 
for it! 

I have no doubt that this Church of God is going to triumph. 
This great city of God, this community of loyalty, this great king- 
dom will surely flourish. The Church in India has been founded 
on the great sacrifices of thousands of missionaries and Indian 
workers. And now when it has begun to function so hopefully it is 
your privilege and mine to strengthen it. It is true that few are 
now called upon to suffer the inconveniences the earlier mis- 
sionaries experienced. But India appreciates the sacrifices of today. 
Every missionary has to leave relatives to go to far-away lands. 
An even greater sacrifice for Christ is when their children have to 
leave for their education ten thousand miles away. I know an 
American mother who could not sleep for nights, when her young- 
est daughter was about to leaye! But missionaries, the noble sol- 


156 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


diers of the cross, have been willing to suffer for the founding and 
nurture of this church. The Indian workers have stood by the 
missionaries, though receiving a mere pittance. It is our privilege 
to inherit these responsibilities and to carry on. 


THE: CHURCH: IN «THE \FAR “EAST 
BISHOP HENRY ST. GEORGE TUCKER, D.D., FORMERLY OF KYOTO, JAPAN 


My theme takes a wide range. I shall, however, limit what I 
have to say to the church as I know it in Japan, because the princi- 
ples involved are, I think, the same in all mission fields. It has 
been said very often in this convention that the first purpose which 
we put before us in our missionary work is the bringing of the 
influence of Christianity to bear in a general way upon a non- 
Christian country, in order to Christianize, if one may call it so, 
the public opinion of that country, to introduce the practical 
standards of Christianity, to do away with whatever prejudice may 
stand in the way of Christian work, and to create a sense of moral 
obligation which will render the appeal of Christianity intelligible 
to the people. The second great purpose we have before us in the 
primary stage of our mission work is the creation of a native 
church, because if, through our general work we create the oppor- 
tunity for the evangelization of the nation, it is the native church 
which alone is fitted to take advantage of this opportunity. 

I shall not speak of the first aspect of Christian work except 
to say that so far as Japan is concerned, its public opinion has 
been to a very large extent Christianized. That is to say, where- 
ever one goes in Japan, one can assume that the Japanese people 
from the highest to the lowest will appreciate the moral standards 
and the social standards of Christianity, and that they will give 
their support to any program which looks to the realization of 
those standards. But we are particularly concerned this evening 
with the church which we have been laboring to create, and the 
church which we are going to send forth to utilize the opportunity 
that we have made for its work. 

What of the Japanese church? First as to its membership. 
It is not a particularly large church, and yet, it is one whose mem- 
bership is peculiarly representative of modern Japan. It includes 
men and women who represent every class of society. I think, for 
example, of two churches in Tokyo, in one of which there is on 
the vestry a man who is a son of one of the old Japanese noble 
families, an official in the Imperial household. In the other church 
only a short distance away, two of the vestrymen are reformed 
criminals. The Japanese church includes in its membership, men 
and women of all classes of society, and demonstrates that Jesus 
Christ is able to be the Saviour of every kind of Japanese. 


THE CHURCH IN THE MISSION FIELD 157 


Then again the Japanese church includes among its members 
just that element in the population of Japan which is fitted by its 
nature and by its training for the task of leadership. Our Chris- 
tians have been drawn to a large extent from what are known as 
the student classes in Japan. This means that the Christians rep- 
resent the men and women who are leaders in the various depart- 
ments of life. It would be interesting, if we had time to show to 
how large an extent Christianity is represented in the govern- 
mental classes, among the leading lawyers, the leading doctors, the 
leading business men of Japan. But it is sufficient to say that the 
Christian church is made up of men and women who are qualified 
for the work of leadership. 

Then again, if we consider this church from the point of view 
of the Christian faith, I feel it is not too much to say that our 
Japanese Christians have demonstrated that both in their prac- 
tical zeal and in their real appreciation of the teachings of 
Christianity, they are worthy to be compared with the Christians 
of any other country or any other time. 

And yet, in considering the Japanese church as it exists 
today with regard to its qualifications for the tasks that lie 
ahead of it, there are two qualifications we ought particularly 
to note, because any church which is to be able to carry Chris- 
tianity to a great nation like the Japanese must at least have 
these two. It must be:a church led by its own people and it 
must be a church maintained by its own people. I don’t think 
that Japan is ever going to be influenced to any large extent by 
a Christianity which is under foreign leadership. Therefore, 
self-government and self-leadership are primary requisites for 
any widespread evangelistic work in Japan. 

No one who knows the results that have been obtained in 
Japan can fail to recognize that whatever failures may have 
been made there, at least the Japanese churches are singularly 
rich in native leaders who have proved by long years of serv- 
ice their practical ability, their thorough understanding of 
the Christian teaching and their capacity for interpreting Chris- 
tianity in terms their countrymen can understand. It would 
be interesting if we had time to give concrete illustrations of 
the work that has been done by native Christian leaders, and 
of the type of men who represent Christian leadership in 
Japan. 

Then again, when we come to the question of self-support, 
self-support has made remarkably rapid progress in Japan. 
Some of you may have heard Dr. Kagawa say yesterday that 
last year Japanese Christians gave somewhere in the neigh- 
borhood of $2,000,000 for the support of their own work. Here 
it is sufficient to say that in the larger cities of Japan the Chris- 
tian churches are already today, for the most part, self-sup- 


158 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


porting, able to carry on at least the normal work of the 
church with contributions derived from their own countrymen. 
This is a matter of great significance, because I feel that 
Christianity can never have any widespread influence in Japan, 
until the Japanese feel that it is a Christianity that is supported 
by themselves. 

The question which I wish particularly to consider today 
is the adequacy of this church for the task that lies ahead of 
it. Up to the present, we have been engaged in creating an 
opportunity. Now, we are faced with the need of utilizing that 
opportunity. How far is the Japanese church by itself qualified 
for this task? I have mentioned some of its qualifications. Let 
us for a moment consider what we might call its lack of 
qualification. 

In the first place it must be perfectly evident that in a 
country of sixty million people, looking at the work extensively, 
it is impossible for a church so small and so lacking in resources 
as the Japanese church to meet the opportunities that confront 
it, unless it has the cooperation of the churches throughout the 
world. 

Financially speaking, the coming to age, as it were, of 
the Japanese church, the fact that it is capable of supporting 
its own work does not at all mean that we should cease our 
financial cooperation with that church. On the contrary, if 
we are going to enable the Japanese church to use its trained 
men and women to their full capacity we must give it more 
financial cooperation in the future than we have given it in the 
past. The sacrifice which we will be called upon to undergo in 
order that we may carry our work forward to completion will 
be greater than that which the work up to the present time has 
entailed. 

Then, again, take the question of missionary cooperation. 
I do not think that the fact that the time has come, when 
the leadership of work in Japan should be placed in the hands 
of the Japanese Cliurch, means that all missionary aid should 
be withdrawn from Japan. On the contrary, it may be that 
if the Japanese church has the cooperation of the church at 
home, it will call for more missionary aid in the future than 
was needed in the past, because the time has come when per- 
haps the appeal for Christianity can be made to the Japanese 
nation as a whole. If that appeal is to be made, it seems cer- 
tain that the Japanese will need missionaries, not so much to 
dominate the work, but to stand by and to help Japanese Chris- 
tians both to extend the work further than their own ability would 
enable them to do and to act as their counsellors in the very 
difficult task of interpreting Christianity to the Japanese. 


THE CHURCH IN THE MISSION FIELD 159 


But it seems to me that perhaps the greatest task that lies 
ahead of the Japanese church in the near future is not so much 
what you might call the extensive side of the work as it is the 
domestication, if I may call it so, of Christianity in Japan. We 
have made wonderful progress in Japan and yet to a large ex- 
tent Christianity has failed to catch the imagination of the great 
masses of the Japanese people. Why is this true? Is it not 
because Christianity up to the present in Japan is largely our 
American or European Christianity transferred to that coun- 
try? Christianity has not as yet established points of contact 
with the ancient modes of thought and the ancient customs of 
the Japanese people. One cannot but feel that earnest as are our 
Japanese Christians, much as the Christian faith has meant in 
the lives of the Japanese, Christianity even today, in Japan, 
is so expressed that it would be difficult for Christianity to 
compete with the ancient religions of the country, so far as 
the great masses of the people are concerned. This is no mere 
theory. If any one has studied the religious movements which 
have taken place in Japan during recent years and has seen 
religions rise up which are crude in their beliefs, which are full 
of superstitious practices and which yet have spread to 
an extent that far surpasses anything we have been able to do 
in our Christian evangelistic work, one will recognize the tre- 
mendous importance of placing Christianity before the Japanese 
people in such a way that all that is true in their old religion, 
that all that is useful in their old customs and modes of life 
shall be baptized, as it were, into Christ. 

This is a task which Christianity can only accomplish in 
Japan, when the leadership for Christian work has been trans- 
ferred to the hands of the Japanese church. So I feel that per- 
haps the greatest problem that lies ahead of the Japanese 
church during, say, the next half century is the Orientalizing, 
if I may call it so, of the Christianity that has been taken 
there, of its creeds, of its modes of worship, of its customs. 
Christianity must be expressed in such a way that the Japanese 
will find in it not only the truth but will recognize in it the 
fulfilment of all that is true in their own past, that they will be 
able in Christianity to find in it a satisfaction for those customs, 
those things that mean so much to the ordinary person which 
as yet Christianity has failed to imbue with its own spirit. 

Yet, while this is a task that calls for Japanese leadership, 
it is not one which the Japanese church can accomplish by 
itself. It must have our cooperation. We have made re- 
markable progress in Japan and yet it seems to me we have only 
begun the work of the evangelization of the country as a whole. 

It may seem to us a matter of course that when a people, 


160 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


who feel the need of religion so deeply as the Japanese do, 
have to decide what religion they will accept, they will choose 
Christianity. But it will not be at all a matter of course. Japan 
has religions which are older than Christianity. These religions 
are beginning to show renewed signs of life. Unless Chris- 
tianity is able to present to the Japanese all that is true in 
their old religion, unless it is able to come to them in Japanese 
form, I think it is quite a question as to whether the people, 
certainly as they are today, would choose Christianity or would 
choose these old religions with all their defects, if that were 
the issue that had to be presented to them. We have thus 
before us the most difficult part of our Christian work, the in- 
terpretation of Christianity into forms that will be appreciated 
by the Japanese, the making of Christianity at home in Japan, 
without at the same time losing anything that is vital to Chris- 
tianity itself. | 

Now, in this work, it seems to me the Japanese church 
does need the cooperation of the home church. I spoke of the 
financial cooperation. ‘Take for example one aspect of that 
cooperation, our educational work. A great part of our success 
in Japan has been due to the splendid Christian schools and 
colleges which have been established there, schools and col- 
leges which have enabled us to select from the young men and 
women of Japan those who can be trained in Christian truth 
and who can go forth as Christian leaders among their own 
people. 

There never was a time when Christianity in Japan needed 
leaders trained in Christian schools and colleges so much as at 
the present, and yet, if these schools and colleges are to be 
maintained in a way that will enable them to compete on equal 
terms with the magnificent government schools, it is certain 
that the Japanese church must have our financial aid. I am 
sure that we don’t realize that our Christian schools and col- 
leges have got to be tremendously strengthened, if Christianity 
is to continue its progress in Japan, and if it is to be adequate 
to the great task that lies ahead of it. 

Or take again, the question of literature. We have in the 
past produced some good Christian literature in Japan, but if 
Christianity is to make its way among the great masses of the 
people, much more will have to be done in this way. Literature 
must be produced which will make an appeal to the reading public 
equal to that of the very interesting and the cleverly written 
literature that is being produced by the ancient religions of 
Japan. Here again the Japanese church needs our cooperation. 

But then when we speak of the cooperation which the 
Japanese church needs from us, why, I imagine that the great- 


THE CHURCH IN THE MISSION FIELD 161 


est cooperation that is called for at the present time is the 
demonstration on our part that Christianity is able to produce 
in human lives the result that it claims to be able to produce. 
The Japanese church has only a short history behind it. When 
it goes to the Japanese people to present Christ as the Saviour 
the Japanese church can only point back to the older churches 
of the West and say that in our lives they can find a proof that 
Jesus Christ is able to save men from their own human 
passions, and to raise them above their own human selfishness 
in a way that the other religions are failing at the present time 
to do. 

This is the kind of cooperation that is most urgently needed 
at present. The Christianity that we have developed hereto- 
fore has perhaps been adequate to enable us to carry our mis- 
sionary work through its primary stage. It is not a ques- 
tion today as to whether we should have done better or not. 
The problem is this; if we are going to carry our missionary 
work from the primary stage into the next stage; if the oppor- 
tunity which we have created in Japan and China and the other 
countries of the Far East is going to be utilized then cer- 
tainly we have got to offer to the young churches which are 
acting for us in the East a very much better brand of Chris- 
tianity than we are offering at present. We are told by a great 
American bishop that our task is to carry Jesus Christ to 
Japan and leave Him there. Yet we need to remember that we 
can only carry Jesus Christ to non-Christian people to the 
extent to which Jesus Christ is realized in our own lives. 

Take some of the difficulties that le ahead of the Japanese 
church: Why is it that the 200,000 Christians in Japan are not 
adequate for the task of carrying forward the Christian cam- 
paign in that country? One obvious reason is that those 200,- 
O00 Japanese Christians are divided up into twenty or thirty 
different denominations. Our forces are divided. We cannot 
present a common front to the task that lies ahead of us. 

There are a good many people who feel that Christian 
unity will probably be accomplished on the mission field, al- 
though it does not seem to be very easy to accomplish here at 
home. It seems to me that exactly the opposite should be our 
attitude. We are face to face with a tremendous opportunity 
to advance the cause of Christ. If Christian unity is the condi- 
tion on which alone that cause can be successfully carried for- 
ward, we should feel our responsibility to an extent that makes 
us rise above our differences here at home and present to our 
churches on the field, a Christian church that is one in Christ. 

The same thing is true with regard to our Christian con- 
duct and our Christian apprehension of the truth. Our Lord 


162 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


has said that the Spirit will guide us into all truth. What 
does he say? The Spirit will guide us into all truth. It seems 
to me that these words indicate that the full Christian truth 
will be revealed, not to a church which is sitting still and trying 
to satisfy its own curiosity, but to a church which is earnestly 
engaged in carrying out our Lord’s commission to take his gos- 
pel to all nations and preach it to every creature, and that in 
the accomplishment of that task, in the endeavor to surmount 
the difficulties which that task presents to us, we shall be led 
by the Spirit into all truth; and the things which seem to us 
today to be such problems, even among ourselves, will be re- 
solved for us as we consecrate ourselves more entirely to the 
task which Christ has left for His church to accomplish. 


THE IMPRISONED SPLENDOR OF THE ORIENT 
THE REVEREND HARRIS E. KIRK, D.D., BALTIMORE, MARYLAND 


I speak to you in a spirit of daring tempered by fear; for 
even to suggest what may be coming out of the Orient fur- 
ther to illuminate the face of God in Christ is a hazardous ad- 
venture; but to do so in the presence of experienced leaders 
makes one conscious of ignorance and limitation. I am to speak 
on the imprisoned splendor of the Orient. By Orient I mean 
China, Japan and India, the great nations that are leading the 
East. The direction these nations take in the next century 
will determine not only the character of Oriental development 
as a whole, but also influence very materially the status of the 
Western world. For the explosive center of intellectual and 
political interests is gradually moving towards the East; and 
soon we shall be looking no longer to Europe or America, but 
to the Orient to determine the moral and political temperature 
of the world. 

By splendor I mean the indigenous capacity of these peo- 
ples to give an original contribution to the comprehension of 
Christianity. For if Christ be the seed, human nature is the 
soil in which the seed is to grow; and the soil always makes an 
original contribution to the life history of the seed. By im-. 
prisoned splendor I refer to the discovery and release of this 
original capacity, through mission work; which when fully ex- 
pressed shall add lustre to the glowing light of spiritual reality 
which shines through missionary efforts in these great countries. 

At the outset the duty of the Christian church appeared 
to be very simple. It consisted in giving to these peoples a 
religion which they needed, and with which in advance of mis- 
sionary effort they were unacquainted. To give light to those 
sitting in darkness; to bring good news from a far country, this 


THE CHURCH IN THE MISSION FIELD 163 


was the first task of the missionary; and the finest chapter in 
religious history of the past hundred years is the story of how 
this work was done. 

The seed was well sown, but now that the plant is be- 
ginning to mature, a new factor becomes evident, namely the 
influence of the soil on the seed. For wherever Christ is 
preached there new and unsuspected capacities are revealed, 
and as the seed develops it draws into it what is latent in the 
soil. By giving this unknown element clarity and definiteness 
it brings to light what was before hidden; so that missionary 
effort, which began in giving the people what was supposed to 
be without, gradually comes to be the releasing of what has 
been imprisoned in the native mind. As I conceive it, to 
recognize and develop this aspect of human nature is at present 
the most delicate and important problem of missionary endeavor. 

As Browning puts it: 

“To know 
Rather consists in opening out a way, 
Whence the imprisoned splendor may escape, 
Than in effecting entry for a light 
Supposed to be without.” 

This then is my thought:—the mission movement in the 
East has now reached a point where it is gradually ceasing to 
be the impartation of something supposed to be foreign to the 
native life, and is beginning to call forth and develop what is 
latent in the Oriental soul. The imprisoned splendor is beginning 
to escape. That is why there is a justifiable belief among mis: 
sionary leaders that an indigenous church controlled by native 
peoples, rather than a complex of mission activities under 
foreign direction, is the logical goal of wise missionary policy. 
This was the profound conviction of men like Dr. Timothy 
Richard more than a generation ago; and when we contem- 
plate the intellectual and spiritual ferment in the Orient today; 
a ferment due in large measure to the active leaven of Chris- 
tianity, the necessity of a wise transference of control from 
foreign to native leaders becomes an irresistible conviction. So 
far then from regarding the demand for an indigenous church 
as a recent or dangerous innovation, we should recognize it as 
a clear evidence of Providential direction. For as churches 
with religious beliefs organized according to indigenous mental 
aptitudes developed among gentile peoples in apostolic times, 
quite unlike the type of church functioning at Jerusalem, so 
shall churches informed and guided by the native spirit of the 
East rise upon modern mission fields, as the permanent fruit- 
age of foreign endeavor. For it stands to reason to suppose, 
if we cannot impart Christ to the Orient, and then entrust this 
great gift to indigenous responsibility, mission work would re- 


164 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


main an alien influence, attached to the outside of life, instead 
of becoming, as it should, an essential and informing part of 
the native spirit. 

If, then, we are disposed to recognize that there is an im- 
prisoned splendor in the Orient, our problem becomes this: 
How shall we release and guide it until it is able to stand on 
its own responsibility? This is the most difficult and delicate 
of all missionary problems just now, to the solution of which 
it is hoped this great convention may contribute some durable 
and enlightened policies of missionary adjustment. 

If there be such a thing as a philosophy of development to 
be drawn from providential leading of the Christian church, 
it would appear that while Christianity begins with the lowest, 
it must eventually spread to the highest circles of life, if it is 
to have a decisive influence upon the racial history of peoples. 
At the outset God is interested in the sheep; but eventually the 
destiny of the sheep is determined by the character of the 
shepherds. And it goes without saying that methods suited 
for the interpretation of religion to the highest and most 
thoughtful elements of a people must differ from those found 
effective among the lowest. A missionary method suited to 
coolies, amahs, and children, will not interest highly intelligent 
people. Milk for babes, and meat for strong men, is the logical 
way of growth. This suggests the most difficult task of the 
missionary at the present moment: how to appraise properly 
the deeper trends of the Oriental mind, to ascertain what re- 
actions are taking place when such a mentality is confronted 
with the gospel of Christ. Simple phrases, unexamined 
propositions, and dogmatic deliverances will not do. We have 
contributed to the education of the Eastern mind; we have 
stimulated its intelligence and awakened its criticial powers as 
well as arousing its appreciative receptivities. The Oriental 
mind of today is dominated by a spirit of intense criticism of all 
things Western. The missionary must be able to meet this 
Spirit. with generosity, sympathy, and capacity if it is to be 
permanently influenced by missionary endeavor. 

One pressing need then, if we are to contribute further 
to the awakening of the East, is such a re-examination of our 
own conception of Christianity as shall enable us to approach 
this critical temper: not with certain provisional concessions 
made to a supposedly darkened intelligence, but as an actual 
confession on our part that we have not fully understood Chris- 
tianity, and furthermore that perhaps we have defiled it by 
allowing it to be too closely associated with something that is 
not essentially Christian at all—Western civilization. The time 
has surely come when we should be giving heed to the painful 
contrasts that appear between our civilization and that of the 


THE CHURCH IN THE MISSION FIELD 165 


Far East. The time has happily gone, let us hope forever, when 
we shall be sending out crowds of inexperienced enthusiasts. 
impregnated with the idea that our civilization is not only the 
best, but a normal expression of Christianity itself. It is surely 
a very limited notion that our duty is confined to a proclama- 
tion of the gospel to non-Christian nations. This easy under- 
standing of mission work has led to a deal of condescension 
and impertinent patronage of peoples, the cultural aspects 
of whose civilization are as high above ours, as was that of the 
Roman above the Goth, and whose antiquity as compared with 
ours is as the cedars of Lebanon to a mushroom of a night. We 
must be prepared to confess that Oriental dislike of our 
civilization is well founded; that superficially it appears ugly, 
hurried, without philosophic direction or moral control, and 
altogether too much of this world; that it has often been 
menacing and greedy in its demands on other peoples, and 
that frequently the voice of the missionary cannot be heard 
because of the strident clamor of the business man, or the 
rough bellowing of the soldier. And to allow the impression 
to become fixed that Christianity and Western civilization are 
not only identical, but that one is the legitimate fruit of the 
other, is forever to block the way for understanding Christ and 
the gospel. The Western church has almost forgotten the 
truth that Christ’s Kingdom is not of this world; it is too inti- 
mately associated with the dubious and questionable policies of 
foreign peoples, and we need not wonder that the moral trend 
of the West is one that is giving the Oriental peoples cause for 
serious concern. ‘They are fully justified in asking questions, 
and such questions must be answered, not by the patronizing 
manner of the mission conventicle, but by hard, straightforward 
arguments among equals. And, above all, until we can dis- 
sociate the mission of Christ’s church from a dubious civiliza- 
tion too much indentified with trade expansion and sphere of 
influence, we have no right to ask the Orient to take our form 
of religion. 

But here we touch an even more difficult question. We 
have allowed the impression to get about that Christianity is 
a Western religion. Nothing of course could be more mislead- 
ing. If we should associate its origin with geographical posi- 
tion we should have to confess that Christianity came from the 
East. But Christianity has never been a localized religion; it 
belongs to all mankind. It is true that it moved westward, but 
has not the time come for us frankly to acknowledge that 
something happened to it in its westward movement? St. Paul 
says that God has given us treasure in earthen vessels. The 
treasure is admittedly the glorious gospel of the blessed God. 
The justification of missions is the intelligent advocacy of a 


166 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


complete Christ. The Orient will never take a crossless gos- 
pel; neither can it become permanently interested in a religion 
of an ethical life, which, after all is said and done, turns out 
to be a worn-out and discredited legalism. The East is more 
familiar with the idea of incarnation and atonement than the 
West, and that which gives meaning and power to mission 
work is the stable conviction that the gospel of Christ is the 
adequate power for the salvation of all mankind. Moreover the 
gospel is a fluid sort of treasure and must be contained in 
vessels. I have little sympathy with the impressionistic notion 
that you can propagate a religion without convictions, creeds 
and theologies... We cannot do it, first, because we can no more 
carry the gospel without categories, than we can convey water 
without vessels. We cannot do it in the second place, because 
we are so constituted that we cannot believe in anything effec- 
tively, unless we can formulate a reasonable philosophy of its 
meaning and purpose. Let us admit this frankly and then en- 
deavor to remember that while the gospel is treasure, and must 
be carried in vessels, it must never be identified with the vessels. 
The gospel is heavenly in origin, and therefore eternal, but the 
vessels are of the earth, earthy. 

Look now at the Western spread of Christianity in Apos- 
tolic times. How different is the preaching of Paul in gentile 
communities from that which prevailed among Jewish peoples 
in Palestine. Follow this movement into the early church and 
see how essential it was, if the priceless essence of the gospel 
was to be imparted, vessels suited to those times be found to 
contain it. In other words, if Christianity was to move west- 
ward, it was necessary that its eternal truths should be caught 
and contained in those categories of thought which were indi- 
genous to the West. Our thinking is dominated by Greek con- 
cepts, and in no other way could we have held on to our price- 
less heritage. As I have said, while having no sympathy with 
those who think they can retain the treasure without some kind 
of containing vessel, I am entirely in sympathy with those who 
refuse to identify the treasure with the vessel itself; or suppose, 
if you transfer it from one vessel to another, you lose its pre- 
cious essence. 

One result, a defect of the qualities of the Western mind 
is that where you have vessels, you are likely to have divisions 
and denominations; and with this I shall find no fault here; 
save only to suggest that unless the Eastern mind is used to 
the same kind of containers, we cannot expect it to accept as 
a permanent form of Christianity, our Western credal, denomi- 
national expression of it, even though in the beginning we are 
obliged to present it to them in this form. What we should 
look for and encourage is the formulation of Christianity ac- 


THE CHURCH IN THE MISSION FIELD 167 


cording to the deep structural qualities of the Oriental mind; 
see to it that we impart the whole of the precious essence; exer- 
cise the greatest skill and patience in transferring it from one 
vessel to another; but be willing, nay, even happy to see it 
transferred to those forms which are native to the Oriental 
mind, and which give the largest possibilities to the develop- 
ment of an indigenous church. 

Look again at Christian history; wherever the Lord Jesus 
has been preached as the world’s Saviour, there the truth of 
God has expressed itself in the thought forms indigenous to the 
people who received Him. We should never forget that God 
Himself is conducting this enterprise. What He has died for 
He means to have. The treasure is eternal, but the vessel is 
earthen, of this perishable life, and we must never identify the 
treasure with the vessel. Let us preach a full gospel of a com- 
plete Christ, but let us gladly believe that this tremendous 
power can express itself in forms that are indigenous to native 
peoples: else why such a difference between Jewish Christian 
and Gentile Christian conceptions in Apostolic times? Let us 
believe with all our hearts in the precious essence of the gospel, 
but also recognize the limitations of the container; and be ready 
with a generous hospitality to welcome the original contribu- 
tion to the comprehension of Christ which the Oriental peoples 
are now ready to offer. 

And when this spirit of generosity dominates the Western 
Christian mind we shall note at least three great contributions 
the Orient can make to our apprehension of the Kingdom of 
God: 

1. Its natural capacity for mystical experience. Have we. 
of the West, with all our religious thought and activity, ever 
appreciated this primary element in religious life? The con- 
versation of our Lord with the woman of Samaria wherein He 
told her: “God is a Spirit,’ slips over our Western mentality, 
leaving hardly a trace. We confess our need for mystical ex- 
perience only as something forever beyond us, or acknowledge 
it in some eccentric or superstitious fashion which soon loses 
itself in pantheistic delusions. Our life is hurried and fretful, 
and while deeply and painful aware of our insecure hold upon 
the eternal realities, we cannot keep quiet long enough to listen 
to God. For that deep quiet resting upon the Eternal; the ex- 
ploration of the grave silences of the higher life; for the experi- 
ence of the immediacy of God in the processes of the human 
spirit we must look to the Orient, and discern beneath its rest- 
less changes, its labored social and political ferments, a native 
capacity for being still, a sense of living in the hospitable omni- 
presence of the eternal God, to which when Christ is revealed, 
as one long sought for and loved, the native spirit will respond 


168 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


with eagerness and joy. Goodness, godliness, is the only cur- 
rency that circulates at par in all lands. Once Timothy Rich- 
ard came into a region in China where a brother missionary had 
recently checked a smallpox epidemic and learned that a 
Chinese scholar had been led to read the New Testament. On 
asking him what was the impression made on his mind he received 
this reply: “The most wonderful truth here is this, that a 
man may become the temple of the Holy Ghost.” It may yet 
be that the Orient will lead us of the West to lay aside our 
limitations of outlook and teach us how to discern God face to 
face, and know that we are spiritual beings, belonging to an 
eternal order, and not merely creatures of a civilization at- 
tached externally to moral reality, indifferent to the deeper 
movements of the Divine Spirit. 

2. The Orient is still the home of the creative joys of life, 
simply because it is as yet uncursed by a civilization founded 
upon the machine. In the East, the eye, the hand, and the 
mind work together in the fabrication of things of necessity and 
beauty. The most lowly toil imparts something of durable sat- 
isfaction beyond the price of material reward. In our Western 
world we spend much of our time in pulling levers, and press- 
ing buttons, and because there is no necessary connection be- 
tween the eye, the hand and the mind, while our wealth in- 
creases, and with it leisure to enjoy, our discontents grow 
apace, our demand for sensual indulgence overpowers our feeble 
moral purposes; and most of us become splendid slaves, richly 
clad and apparently free, but mentally and spiritually weak- 
ened and without vision of that high region from whence 
cometh the peace of God which passeth understanding. Is not 
this why our religious interest is too often pitched to the low 
note of disillusion, instead of being the expression of a glorious 
communion with the most High God? Is not a perception of 
this truth; that creative joys dwell only with those whose 
bodies and minds work together—the reason why Gandhi in- 
sists that the people of India forsake the machine of Western 
civilization, for the hand labor of the native; and who knowing 
the deep significance of this primitive relation to happiness, 
can say that he is wrong? A Japanese art critic has recently 
been telling us that Asia is no longer dazzled with the splendor 
of our material civilization in some such words as these: 

“Asia knows, it is true, nothing of the fierce joys of a time- 
devouring locomotion, but she has still the far deeper travel 
culture of the pilgrimage and the wandering monk. For the 
Indian ascetic, begging his bread of village housewives, or 
seated at even-fall. beneath some tree, chatting and smoking 
with the peasant of the district is the real traveler. To him a 
countryside does not consist of its natural features alone. It is 


THE CHURCH IN THE MISSION FIELD 169 


a nexus of habits and associations, of human elements and 
traditions, suffused with the tenderness and friendship of one 
who has shared, if only for a moment, the joys and sorrows of 
the personal drama.” 

This same acute writer says that the difference between 
East and West is found in this that while the man of the East 
loves to contemplate the ends of life, the man of the West loses 
himself in the particular, and in the search for the means of 
material existence. This may be an exaggeration, but it suf- 
fices to remind us of a real distinction. We excel in science, 
organization, economic efficiency, while they in philosophy, 
contemplative brooding, and in the high visualization of the 
fundamental ends of existence, which give rational meaning to 
labor, and add patient endurance to suffering. We of the West 
often say, ‘““We do not know where we are going, but we are 
on the way,” identifying life with movement; but the man of 
the East will humbly confess, “I know where I am going, but 
I am not yet sure of the way,” identifying life with inquiry and 
the pursuit of a way, and ready to follow anyone who knows. 
Here at bottom is a real difference between West and East; 
the man of the East is more tractable, teachable, and suscept- 
ible to religious influence. Why then should it be thought an 
incredible thing that he should yet bring deliverance to the 
West, by an original expression of the gospel of Christ. 

3. The Oriental intuition of a durable bond of human so- 
cieties. We of the West, in spite of the spirit of Christ, have 
become obsessed with the idea that the only durable bond of 
human societies is organized force, so that war becomes a 
periodic and lawful expression of our civilization. The Great 
War was not an accident, but the perfect flower of our philo- 
sophies of life. As Jeremiah would say, “It was the fruit of our 
own thoughts.” The Orient, in spite of grave exceptions, is at 
heart deeply persuaded that war is wrong, and still thinks of 
the durable bond of human societies in other terms entirely. 
While we with our advancing scientific notions beat our plow- 
shares into swords, and our pruning-hooks into spears, the 
Orient is striving to reverse the process and attain unto true 
progress. The Orient has reason to believe in a higher prin- 
ciple, for is it not true that the Emperor of China was the only 
great ruler who never wore a sword, that in China the scholar 
has ever been first and the soldier last in the scale of import- 
ance, and that China has never in the long centuries of her 
history been fully organized for war, and on that account is 
the only ancient nation that has survived until the present day? 
It is in such high terms of racial relations. that young Christian 
China is seeking to express its thinking. Last summer after 
a long conference in Peking with some of the leaders of the 


170 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


indigenous church I seemed to hear the voice of the Orient say- 
ing unto me: “Go back, O man of the West, and tell your 
people, that while the East has every apparent reason for or- 
ganizing itself for war and strife, the purpose of the Orient in 
response to its racial spirit is to win its place in the sun by the 
power of a peaceful ideal.” To me this came as a new vision 
of Macedonian opportunity. Here then is the chance to ex- 
press our firm faith in providential leading; to consider wisely 
and well how and by what means we shall release the im- 
prisoned splendor through wise missionary endeavor; and by 
throwing these great people upon their spiritual resources may 
we not hope that there may yet break out on these our in- 
dustrial ages that splendor of God of which Carlyle used to 
speak; which shali not only be the justification of mission work 
in the East, but shall enable us of the West to possess ourselves 
of those durable blessings of the gospel of Christ which shall 
enable us to realize the brotherhood of man and the Kingdom 
of God, when the kingdoms of this world shall become the 
Kingdom of God and His Christ. 

It may at first dishearten us to look back over the slow and 
painful way we have reached our present perplexities, for the 
westward path of Christianity is not always an encouraging 
spectacle; but there is another vision if we turn our eyes west- 
ward, as the gospel is going home again to the Orient. Look 
upon this and rejoice! 

“Not by eastern windows only, 
When daylight comes, comes the light; 


In front the sun climbs slowly, 
But westward look, the land is bright.” 


THE FOREIGN MISSIONARY MOVEMENT IN 
RELATION TO PEACE AND GOOD WILL 
AMONG NATIONS 





“OF ONE BLOOD” 
BISHOP MICHAEL BOLTON FURSE, D.D., ST. ALBANS, ENGLAND 


Why do we want peace and good will among nations? Be- 
cause we have seen war, its cruelty, lust, barbarity, futility, its 
blood and tears? If we desire peace and good will, because we 
do not want war, the motive behind our wish is fear. There is a 
whole crowd of people today who don’t want war because they 
are afraid of it. But fear never stopped war. Fear is a thing 
that produces war. It is the main cause for war. We, as Chris- 
tians, have got to face this question squarely. We want peace and 
good will among the nations of the world, because we believe that 
is God’s will and purpose. 

It is of no use to talk glibly about “no more war,” unless we 
are prepared to get right down to business and uproot the causes 
which produce war. 

What are the causes of war? As a man “thinketh in his 
heart, so is he.” That, I believe, is as true of nations as it is of 
individuals. The World War, as I see it, was the logical result of 
wrong thinking and wrong ideas. It was the logical outcome 
of the principles upon which we had been building, and are 
still building, our so-called civilization. These are the principles 
of the jungle—get, grab, and keep, if you can. These principles 
are based upon the idea that a man’s life and a nation’s life con- 
sist in the number of things they possess. I know we camouflage 
this idea; I know that in this great war, which is going on today, 
this industrial and commercial war, we have appointed our am- 
bulance brigades to pick up the dead and dying and to make our 
actions look all right; but, if we are honest, the principles on 
which we have built up our industry and commerce are on the 
idea of getting what you can. 

We said hard things about the profiteer in the war, but, 
after all, he was only doing what he was brought up to do, to 
make what he could when he could; and, as peoples, we have been 
doing it since. We were at war before 1914, potentially. We 
are at war today, potentially. We shall continue to be so, so long 
as those principles dominate men and nations. 

If you go into the jungle, as I have been myself, both in 
India and in Africa, you will find that what gets hold of you 

171 


172 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


right away is the feeling of fear. It is all around you. Fear is 
the dominant factor in the jungle; and fear today is the dominant 
factor in the world. I believe fear is the devil. If we could 
eliminate fear we would get more than halfway to where we want 
to get. There is only one power that can cast out fear, and that is 
“perfect love.” In the Christian interpretation what does “perfect 
love’ mean? It does not mean a wishy-washy sentiment; it means 
something real and severe; it always means giving. If you are out 
to give somebody something and to serve him, you are never afraid 
of him. 

What is needed, as far as I can see today, if we really want 
peace and good will among the nations, is a new idea of life, a new 
idea of industry, of commerce, of patriotism and of international 
relationships and a new spirit. 

What are these new ideas and new ideals, and above all this 
new spirit? Our answer is, “Christ, the Prince of Peace.” What 
are Christ’s conceptions of life and of the world? Quite shortly, 
life in Christ’s mind is giving, not getting; it is personal and 
national service, not personal and national success; it is coopera- 
tion, not competition; it is sacrifice, not selfishness. 

What is Christ’s idea of the world and the human race? 
“Of one blood made he all the nations of the world,” one family. 
He summed up God’s idea of the world as a home and a family 
in the first two words of the Lord’s Prayer, “Our Father’; one 
blood, one Father, one common stuff running through the whole 
of the human race. And so it was that when God chose to make 
Himself fully known to men, He used the one language which is 
common to the whole world, the language of a human life. God 
became incarnate. 

If you go into the heart of Africa tomorrow, you will prob- 
able not understand a single word that the native says; nor will 
they understand a word you say, but they will size you up very 
soon. They will know all about you. You will take longer to 
size them up, because, as you know, children size up grown-ups 
very much quicker than grown-ups size them up. You can fool 
most people, but you can’t fool children; they see through you, as 
parents well know. So it is with child races. In spite of all the 
differences of color, language and custom, there is in all races 
that common stuff of humanity. Every nation understands the 
language of a human life. 

Now, there is little value in generalities; so for a moment or 
two, let us consider what this Christian conception of the world 
as a home and a family really entails. 

First of all, a family is made up of various members all of 
whom differ from one another. There are a certain number of 
people who appear to think that the world would be a much better 


FOREIGN MISSIONARY MOVEMENT—PEACE AND GOODWILL 173 


place, if everybody was exactly like themselves! It might be better 
but it would certainly be much duller, if at every corner one turned 
he ran up against himself. I.was a member of a large family, and 
fortunately for me, I came more or less at the end of it. It is the 
best education one can get. The Christian conception of the 
human race as a family is that every nation has its own special 
contribution to make to the richness and the glory of the home. 

Secondly, in the home there is law and order. You can’t get 
away from this. Otherwise the home becomes a bear-garden. But 
that law and order are not enforced at the business end of a big 
stick. Occasionally one may have to use something of the kind 
in order to make an impression for a time on some member of the 
family. I had impressions made upon me which lasted for quite a 
time, but they were not the basis of the law and order in the 
home; it was good will, persuasion, reason and common sense, not 
force. It may be needful to use the big stick when one member 
of the family of the human:-race runs amuck, just as one has to do 
with some children, but what we Christians have got to stand for 
is that ultimately there can be no peace in the home, unless it be 
through good will, persuasion, reason and common sense. People 
must be treated as reasonable beings. 

In the third place, every member counts in a family. There 
is no question of counting the eldest son only, we younger ones 
see to that. And there is no question of one member of the family 
being superior to the other. Nor is there such a question in the 
family of the human race. For two things you and I are not re- 
sponsible, our parents and the color of our skins. If one happens 
to be white, why should he stride about for the rest of his natural 
existence thinking that he is such a superior person to those of 
another color? People say, “Yes, this idea is all very well; but 
it is “a wishy-washy cosmopolitanism’! Nonsense. I believe in 
race and nationality, because I believe God made mountains and 
rivers and oceans and continents. 

And that brings me to the fourth characteristic of the family: 
in the family every single member has to work making his con- 
tribution to the welfare of the whole group. So in the family of 
the nations of the world I hope to see every nation making the 
best of itself and developing its resources to the utmost, not for 
self-aggrandizement, but in order to make the biggest contribution 
to the welfare of the whole human race. 

But some will declare that this cuts out all competition, which 
is the very life and soul of industry and progress. Was there any 
competition in the war? Of course there was. I saw it in 
France and in East Africa; in England, and in South Africa. But 
what was the competition? It was not the competition of “get- 
ting,” but it was the competition of “giving”; it was to see how 


174 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


much one could give and not how much he could get. Men and 
women of all kinds rose to that great appeal; never again must 
you or I allow people to say that human nature cannot be stirred 
to its finest and best, except by some sort of mean, material reward. 
Such a declaration is simply untrue: the facts are against it. 

We human beings, made in the image of God, can rise to 
the highest appeal. And what is the next characteristic of the 
family? It is this: the weakest in the home does not go to the 
wall, but is the first concern of all the other members of the fam- 
ily. You hear no talk about “charity’”—when one is looking: after 
the sick or lame or blind member of his own family! He does it, 
because it is the right thing to do. And so, in the family of the 
nations of the world, the young and little and weak, perhaps 
sickly nations have a right to exist, and it is up to the big and 
prosperous and strong nations to help them, not in a condescending 
way, but declaring, “as a member of our family you have a right 
to exist and to develop to the fullest possible extent.” 

And lastly, what is it that keeps the family together as one 
in the one home? It is the spirit of love and good will and brother- 
hood. And this spirit is caught by the children from the mother 
and father. It is their spirit of love for their children which is 
passed into them day by day, and from them goes back to their 
parents and so to one another. 

Just so, we Christians believe, must it be in the family of 
nations. The only thing which can keep that family together is 
the right spirit, the Spirit of God, mediated to man through His 
Son Jesus Christ in the living power of the Holy Spirit. If there 
is to be peace and good will among the nations of the world, we 
believe that it can only be through the unifying spirit of love, 
mutual service and brotherhood; that is, by every member of the 
family of nations catching that spirit from God through the media- 
tion of our Lord Jesus Christ in the living power of the Holy 
Spirit. That as IJ understand it is the Christian faith. 

As I conceive the enterprise of Christian missions, it is to 
disseminate the right ideas and to demonsttate the right spirit. 
We have heard a good deal during this splendid convention of 
how we must not go to other nations in the East, or in Africa, or 
wherever it may be, with the message of Jesus in a superior way. 
Well, why? I quite agree, but what is the sound reason behind 
the suggestion? As I see it, the reason is this: superiority of 
that kind is really devilish. That is to say, it is not of God. How 
does God treat us? As a superior person? Never. He made us 
and took us into partnership with Him. He made us free men 
and said, “Come along and develop this undeveloped world. And 
among other things your undeveloped character.” 

When we rejected that partnership, when sin entered the 
world, what happened? God in his infinite love and patience did 


FOREIGN MISSIONARY MOVEMENT—PEACE AND GOODWILL 175 


not turn away, but sent His Only Begotten Son to humble Himself 
and take our nature upon Him. And what did our Lord do? He 
did not tell people in a superior way that they were not good: 
He did not appeal to people to save their own souls. He said, 
“Come and give me a hand in the biggest job in the whole world, 
which is to make the world what God really means it to be, because 
I need you.” 

Now, when somebody comes and begins to tell me that I am 
not as good as I ought to be, I know that is quite true, but I do 
not like to have him say it. There is in me an instinct of self- 
preservation. When I am attacked physically, I am a little apt 
to get my hands up. When I am attacked morally, I put out my 
defenses, a sort of primal instinct asserting itself. But when 
somebody comes along and says, “You are exactly the man I want 
and I can’t do without you,” I pull myself together, stand up to 
my full height and say, “Yes, that is all right,’ and I come along! 
That is the way God treats us. That is why we must go to other 
nations, not as superior people conferring a benefit, but as ordinary 
human beings, as brothers, and say, “Now, look here. We are in 
an awful mess in the world, and we simply cannot get on without 
you. Will you come and give us a hand?” 

How did our Lord deal with men. He “drew them with cords 
of a man by the bands of love.” It is only that spirit of Christ, not 
the wit of man, not even great statesmanship, not wealth, not 
power, not greatness in one’s own esteem,—the spirit of Christ, 
and that alone will ever persuade the nations of the world that this 
is God’s plan for them. 

I come to my last word. We must preach these ideals, and 
proclaim these truths. There is real danger of too much talking 
and too little prayer. Why doI say that? Because prayer is the 
means, Christ’s ordained means, of making our own those great 
spiritual resources which are put at our disposal by God. Prayer 
is cooperation with God. Prayer is switching on to the power 
station. Prayer is getting into line with Him so that the “living 
waters” may flow freely into us. 

Such prayer we must learn how to offer. There is a science, 
an art of prayer, and one must give time, study, thought and devo- 
tion to it, as to the pursuit of any other science or art. One must 
set aside a portion of the day, of every day, in which to fll up 
with the spirit of Christ. Otherwise our work may look very fine, 
very big, and very efficient but it will be quite useless and futile 
in the long run. My one regret over this glorious convention has 
been that sufficient time has not been given to sit in silence, each 
one of us getting into touch with our Lord that we may spread 
throughout this great continent and throughout the whole world 
His spirit of love and wisdom and power and life! We want less 


176 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


preaching and more teaching; less talking and more silence. It 
is only in the power of that spirit that we shall ever be able to 
see visions and dream dreams. Where there is no vision the people 
perish. Only by that spirit are men’s hearts touched and their 
consciences quickened and themselves turned to the living God. 
We know it can be done. If God could turn my heart to Him, I 
know He could turn other hearts. One need never despair, if 
he will give God His chance. That is all He asks. It is not 
we who are climbing up to God, it is God who comes down to us 
that He may lift us and all humanity up to Him. Dreams! visions! 
visionaries! yes, thank God for them, because we know that those 
dreams will come true, if we just hold on and do our bit. 


“Dreamer of dreams, we take the taunt with gladness, 
Knowing that God beyond the years you see 

Has wrought those dreams which count with you for madness 
Into the substance of the world to be.” 


EDUCATING FOR PEACE AND GOODWILL 
MRS. THOMAS NICHOLSON, DETROIT, MICHIGAN 


War, in the life of civilized man, is an anachronism. It is a 
“vestigial remainder” of barbarism, a survival-of paganism. Man 
has conquered many of the foes to which he-was heir. He has 
conquered the elements, harnessed destructive forces, and com- 
pelled them to run his machinery. War, the greatest enemy of the 
race, has, so far, withstood him. He must end war, or war will 
end him. The fight is on between man and his arch-enemy. 

Why has war persisted despite man’s evolution from the level 
of the brute? Why has it wound its loathsome way through the 
stages of his upward struggle, entangling his feet, dragging him 
back, limiting his powers, menacing his very existence? Why has 
man not vanquished his ancient foe? Because of false ideas, 
wrong premises, mental perversions and obsessions. He is not 
born with them, but by tradition, precept and example, they are 
bred into him. He is taught that war is instinctive, inevitable, in- 
separable from the life of the race, inherent in ideals of sacrifice, 
loyalty, patriotism. Each generation teaches its children’s children 
that “men always have fought, they always will”; that, as pagan | 
Rome taught, “’Tis sweet to die for country,’ and that the hon- 
ored and glorious men and deeds of history have been those asso- 
ciated with war. Thus has war been bred into the race. And 
thus it can be bred out! 

A noted social scientist said, “It is indisputable that an entire 
nation can be completely altered in character, outlook and motive 
in a single generation by the education of its youth.” Japan, the 
Hermit Nation, made literate and Western in a generation affords 
a striking example. A generation ago, two people entered the 


FOREIGN MISSIONARY MOVEMENT—PEACE AND GOODWILL 177 


public schools of their respective countries, Frances Willard, to 
teach scientific temperance; Nietzsche, to teach the doctrine of the 
superman. The result in the one case was the Eighteenth Amend- 
ment, in the other, the World War. What you would put in the 
life of a nation you must plant in the heart of its childhood. Here 
is hope for the world reformer, for 

Every day is the world made new, 

Every day is a new beginning— 
in that a new generation comes daily on the world’s stage. 

The Protocol of Geneva, agreed to by representatives of forty- 
eight great nations, marks a mile post in the progress of the race, 
by its declaration that “a war of aggression constitutes . . . an 
international crime.” 

At last, war is outlawed, or at least stigmatized as “crime.” 
But epithets and promises do not end war. “Nations rarely fight 
without a conviction that their cause is just and that those who 
fight for it are heroes and martyrs.” Tribunals and courts to pun- 
ish the aggressor will act as a deterrent, but the hopes of a war- 
weary world must rest on something more fundamental. Com- 
pacts and courts, tribunals and treaties must find their confirmation 
in spiritual values, and these cannot be imposed by governments 
or leagues. There must be the will to peace, the desire to co- 
operate, a sense of kinship and interdependence, mutual respect. 
All these are inherent in the teachings of Christ and are corollary 
to his doctrine of the Fatherhood of God and the brotherhood of 
man. 
The Church of Christ holds its commission and charter to 
teach these ideals to all the nations of the earth. It is in itself a 
League of Nations functioning now, through its representatives, 
in every land. It is a recognized educational agency, training 
not only the intellect but the will and spirit. The missionary has 
opened schools where there were none, created written languages 
where none existed, produced literatures for people who had never 
seen books. In other lands where learning was restricted to the 
few he has extended its blessings to outcasts and coolies, to 
women and unprivileged childhood. 

We are in a new day, which we have helped create. Science 
has knit the ends of the earth together. The opening and acquis- 
itive mind of the East is asking many questions and drawing some 
conclusions. For instance, it wonders whether yesterday it did 
not concern the isolationist that “the heathen in his blindness 
bowed down to wood and stone.” Today, it is of supreme moment 
how the native of Central Africa reacts to the radio report that 
a misguided negro, in New York has consecrated a negro Virgin 
Mary and Child. The laborer in Battle Creek, Michigan, who 
loads a power press addressed to Johannesburg, may well consider 


178 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


what the black man who unloads it will read on the pages it prints. 
So far, nine-tenths of the education in Africa is in the hands of 
missionary agencies. Here is a supreme, if a passing opportunity 
for the Church of Christ to teach not only the three R’s but 
the religion which unites while it liberates. Says Dr. Aggrey, 
that eloquent African, ‘We did not know we had any rights in 
South Africa until the missionaries told us. Now we know it and 
we want them. This newly awakened passion is a Niagara and 
will engulf you or it may be made a dynamo to drive the wheels 
of a new civilization.” 

During the war it was found that by chemical processes which 
were identical up to the seventh stage two vastly different things 
could be produced. If, at the seventh stage the chemist used 
charcoal there resulted those lovely blue and purple aniline dyes 
which brightened and beautified life. If, at the seventh stage he 
employed alcohol he produced instead mustard gas which burned, 
blistered and blasted. The world is at this seventh stage. It 
has started something it cannot stop. 

Restless, yearning classes and races will never return to their 
former stage of submission and acquiescence. They will become 
either Niagaras of destruction or the dynamos of a greater 
civilization. The seventh stage is critical, pivotal, potential. If 
by divine alchemy the Christian ethic be applied to this new cre- 
ative force the race will move forward. If not, it is doomed. 
Can these riotous, clamant elements, brought into sudden prox- 
imity and aware of their possibilities live together in mutual re- 
gard and helpfulness? Or must frontiers be fortified and each 
group work out its destiny behind the barricades of color, class 
or nation? If so, a warless world cannot be achieved. 

Paul said to the Ephesians, ‘““You who sometime were far off 
are made nigh by the blood of Christ. For He is our peace who 
hath made both one and hath broken down the middle wall of par- 
tition between us.” 

Only as Christ is our peace will the dividing walls of human- 
ity be broken down without destroying the entities on either side. 
The citizen of Ephesus was not less an Ephesian because he could 
look across the debris of his dividing wall into the friendly eyes 
of a Christian Jew. 

In Christ alone may the unity and brotherhood of the human 
family be attained. But a limited Christ cannot do it. A partial 
Gospel cannot achieve it. If the church teaches at home and prac- 
tices abroad a bigoted racialism or narrow patriotism she bows to 
Mars. If she omits from her teaching the Christianizing of human 
relationships she foments rather than lessens human strife. If 
she permits a non-Christian Hindu to accept and apply more fully 
than she has done her Lord’s teachings, she can at least acknowl- 
edge her failure to interpret her Lord. 


FOREIGN MISSIONARY MOVEMENT—PEACE AND GOODWILL 179 


Clearly, the Church of Christ is on trial. Not without some 
cause have the nations of the East so far misinterpreted it as to 
call it “militaristic.” Let us not argue the point, but whatever 
our prejudices or predilections, let us vow not to project this mis- 
conception of our Lord’s teachings into other lands. By dint of 
prayer, sacrifice, and much effort the combined missionary agencies 
of the Western World raised forty-four million dollars last year 
for the purpose of extending the Kingdom of the Prince of Peace. 
The World War cost nine million dollars an hour. Five hours of 
that ghastly struggle would have exhausted our combined re- 
sources. Such losses may be retrieved in time, and so may even 
the losses in personnel, but the moral losses, the loss of confidence, 
of prestige, of power are not so easily regained. 

The Church failed to avert the World War. She will do her 
part to prevent the next war. What more effective means can 
she employ than “the one outstanding possibility that has never 
been given a fair and full trial,’ namely, the processes of Christian 
education? It was her Master’s method, “first the corn, then the 
blade, then the ear.” She has His command, His program and 
plan. Love is the fulfilling of His law. He set the child in the 
midst, and declared “of such is the Kingdom of Heaven.” Cnhil- 
dren have no racial bigotries, no national antipathies nor inher- 
ited hatreds. Let us not pervert them by false teaching, but let 
us insist that the Church in its educational activities at home and 
abroad promote friendship, justice and goodwill among the children 
of all the world. As missionary agencies this is our unique respon- 
sibility. We dare not dodge nor shift it. We are making the 
minds of the children who throng our schools around the world. 
We can train this contemporaneous generation to think corpor- 
ately and cooperatively on this theme. 

Let us, as Board officers and members and missionaries for- 
ever be done with a patronizing attitude. Let us be done with 
the glorification of war, or even with condoning it in our day. 
Let us insist that in our educational activities at home and abroad 
there be selected or prepared not such ideals as “my country right 
or wrong” but such as; first: Develop national pride in its praise- 
worthy acts and attitudes, and patriotism that will glory in service 
to the race; and second: give accurate and unbiased information 
regarding facts of history as related to other peoples; third: in- 
culcate ideals of justice and fair dealing, and fourth: recognize 
the gifts, inheritances and potentialities of other peoples and foster 
comradeship, confidence, mutual understanding and respect. 

Let us seek to understand the deep-seated causes of war; 
economic, political, psychological, social, and to bring to play upon 
them the full gospel of Christ whatsoever it may cost us. 

Let us determine that our mission schools shall produce 
thinkers instead of fighters,” 


180 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


Not popular passion to arise and crush, 
But popular conscience which may covenant 
For what it knows. 


In hearts too young for enmity 
There lies the way to make men free 
When children’s friendships are world-wide 
New ages will be glorified. 


Let child love child and strife will cease, 
Disarm the hearts, for that is peace. 


Let us wage peace under the white flag of the Prince of Peace. 


THE WILL FOR PEACE 
PROFESSOR WILLIAM I. HULL, PH.D., SWARTHMORE, PENNSYLVANIA 


Eight centuries ago, all of Western Christendom was moved 
to war by the cry, “God wills it.” The Pope, the ecumenical coun- 
cils of the church, the regular and secular clergy, wrought upon 
the minds of the people and led them forth against the Moham- 
medans who held the Holy Land. MHermits, saints and sages, 
abbots, monks and missionaries, appealed by all the arts of rhet- 
oric to all the fears and loves and lusts of men to rescue the Holy 
Sepulchre from the hands of the infidel. And all sorts and con- 
ditions of men, from emperor and king to villain and serf,—men, 
women and children, old and young—responded en masse to the 
appeal, and set forth on that series of wild and weird expeditions 
by land and sea which continued generation after generation for 
two hundred years. Hundreds of thousands of peasants left their 
whitening bones along the route of half a thousand miles; tens 
of thousands of Jews were sacrificed to the crusading zeal; terrible 
excesses were committed upon fellow-Christians in Hungary, Bul- 
garia and the Eastern Empire. Jerusalem, captured after one 
month’s siege, was made the scene of a frightful slaughter, the 
blood of the Moslem slain filling the streets and splashing with the 
crimson hue the Christian warriors as they, rode or strode “with 
sobs of excessive joy’ to the Church of the Holy Sepulchre. In 
such fashion did the men of that age try to find their way to 
Christ and to make God’s will prevail on earth. Most fortunately 
for man, then as now, God can and does make good come from 
evil; but sounding through the ages is forever the eternal doom, 
“Woe unto him through whom evil comes.” 

A thousand years before the Crusaders, St. Paul and the first 
Christian missionaries exemplified another method of interpreting 
God’s will. They went forth into the world of unbelievers as 
lambs among wolves; they feared not those who could kill the 
body, but could not kill the soul; they rejected the might and the 
power of earthly hosts, and relied upon the spirit of the Lord. 
Roman citizens though some of them were, they turned their backs 


FOREIGN MISSIONARY MOVEMENT—PEACE AND GOODWILL 181 


upon the materialism, the imperial autocracy, and the militarism of 
the mighty Roman Empire which dominated the civilized world, 
and they set their minds and hearts to the task of establishing the 
Kingdom of God within the empire of the Cesars. On gallows, 
in prison, and in the jaws of beasts, their lives here on earth were 
snuffed out; but the Kingdom which they established in the minds 
and hearts of men engulfed the mighty temporal empire of their 
time and has outlived it by fifteen hundred years. 


What a dramatic contrast does history afford! On the one 
hand, the short sword and shield of the Roman legion, the spear 
and armor of the crusading knights; on the other hand, the un- 
armed spirit of the Christian missionary; the mailed fist, and the 
pierced hand; the flashing eye of hate, the flaming heart of love. 
Which of these methods, these interpretations of the will of God, 
was justified—in itself and by its results? What is the verdict 
of the last two thousand years of history, during which the crusad- 
ing method and the missionary method have both been tried over 
and over again and in every century and every land? From Con- 
stantine to Wilhelm IJ, the warrior-heads of every people have 
dared to interpret the symbol of sacrifice of self and love of others 
as a sign that in its shadow they might conquer their fellowmen: 
while the Christian Church has surrendered the cross of its leader 
into their blood-stained hands and urged its children to follow in 
the paths of war. Meanwhile, also, the spirit of Calvary and of 
Paul of Tarsus has brooded over the earth, and countless mis- 
sionaries have found and pursued the ways of peace to the sinful 
hearts of their fellowmen. 


Such, through the centuries, have been the two pathways 
trodden by the feet of men. Such are the two sign-boards before 
which humanity constantly finds itself pausing in doubt and dread. 
The war-method, usually urged for some generations now, only 
for high and holy purposes, and reluctantly sanctioned by the 
Church of the Prince of Peace; the peace-method, usually scorned 
by the principalities and powers, the logic and the worldly wisdom 
of the wise men of earth. The war-method, with its slaughter, 
its pestilence, its famine, its heaped-up mountains of human misery, 
its dragon’s teeth sown as seeds of endless future war; the peace- 
method, with its Christian sanity, its brotherhood, its cooperation 
and its crops of human welfare. 

What of our own age? Which road are we choosing? On 
which of these sign-boards do we read the will of God? “God 
wills it, God wills it,” is still the cry. What does He will for us? 
In making His will our will, do we take the road to war, or the 
road to peace? Has peace or war become, even now, despite the 
frightful lessons of the recent war, a fundamental question of 
morality and Christianity? Does the Christian world as a whole— 


182 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


not merely individuals scattered here and there—take it with deep 
and serious and vital earnestness? 

A recent incident, doubtless well known to us all, is perhaps 
significant of the continuation down to this very day of this age- 
old problem, and of the diverse way in which it is answered. 
Twenty-five American missionaries in China, repudiating military 
force and even pecuniary bribes for the safe-guarding of them- 
selves and their families, are said to have been told by the Ameri- 
can legation that no exception would be made in their favor and 
that the same ‘‘usual procedure” would be adopted to protect them 
as is used for other Americans. These “messengers of the gospel 
of brotherhood and peace” expressed their belief that “the way 
to establish righteousness and peace is through bringing the spirit 
of personal good will to bear on all persons under all circumstances, 
even through suffering wrong without retaliation.” That is to 
say, the Kingdom of God, with its laws, has come at least for 
them, and they desire to try out, to the uttermost if need be, the 
law of non-retaliation, the law of love, of not resisting evil with 
evil, but of overcoming evil with good. 

And what of us who live at home in comparative safety? Are 
we ourselves in need of such missionary service, or have we too 
become worthy citizens of that Kingdom of God, obedient and 
loyal so far as in us lies to the letter and the spirit of its laws, 
inscribed on Sinai’s tablets and inspired by the Sermon on the 
Mount? Have we the will to peace? Have our prayers been 
answered for us that God’s kingdom come here and now, that 
His will be done on earth among men and nations as well as in 
Heaven among cherubim and angels. Quo vadis? is still the in- 
sistent question pressing in upon our twentieth-century Christian 
consciences. Which way are we going? Which way do we will 
to gor 

There is truth as well as encouragement in the old adage that 
“wherever there’s a will there’s always a way.” This is true in 
the peace movement of our time, and it is most encouraging, 
perhaps essential, to our half-willing spirits and wholly weak 
flesh. There are ways to peace among nations as among individ- 
uals, and these have succeeded whenever and wherever they have 
been whole-heartedly tried. Good offices, mediation, conciliation, 
commissions of inquiry, arbitral tribunals, the Hague Court of 
Arbitration, the Hague Court of Justice, conferences on disarma- 
ment, the Secretariat and Assembly of the League of Nations, and 
scores of commissions for accomplishing the real, constructive 
work of the world, for promoting science, for alleviating the woes 
of humanity, and for giving a fair chance to the children of the 
race: such are some of the ways which the will to peace has 


FOREIGN MISSIONARY MOVEMENT—PEACE AND GOODWILL 183 


found and used and made eminently successful. For more than a 
century, they have been resorted to with increasing frequency and 
success. 

But the lamentable state of the world today, in spite of God’s 
marvelous gifts and opportunities lavished upon us, His children 
of this generation, is all too melancholy proof that these peace ways 
have been followed with halting will and backward looks. The 
will to peace is still infirm; it is still vitiated by a hankering for 
the delights of Sodom, the flesh-pots of Egypt; it is still blunted 
by a fear of, or reliance upon, the chariots of Pharaoh, the mighty 
men of war. The reverse of the old adage is equally true: Where- 
ever there are ways to succeed there must be a will. And, blessed 
be the Christian’s faith that where there is a single-hearted will 
to peace, it is purified by Christ’s own spirit, rendered invincible 
by God’s own omnipotence, and made gloriously successful by 
applying it in the ways which God himself has pointed out to 
achieve and perpetuate peace. 

The will to peace, the ways to peace: they are both within 
our reach. Have we grasped them fully? Let us not be deceived. 
The God of Peace is a jealous God. We may have no other gods 
than Him. We must love Him, and Him alone, with all our 
heart, our soul, our mind. We cannot serve two masters. We 
cannot build up and rely upon armaments, and at the same time 
hope or expect that our professions of peace will prevail. We 
may call upon the name of the Prince of Peace, “Lord, Lord”; 
but if our hearts are far from Him, we shall have war, despite all 
the ways to peace. And even though our hearts are with Him, 
the full and reasonable loyalty includes our minds and wills as 
well. We cannot justify the preparation, the use, or even the 
threat of armaments, on the plea that we are seeking to preserve 
the peace. The quality of peace is not strained; it cannot be en- 
forced. We may make a desert, a charnelhouse, a land of children’s 
hospitals and cemeteries, and call it peace. By any name, military 
and economic coercion of nations will still be war. 

And let us not be misled by the will-o’-the-wisp fancy that 
if we simply prepare the will and the ways to peace we can 
forget or ignore the instruments and the ways of war. War is 
not to be gotten rid of by indirection. A direct, conscious, whole- 
hearted struggle alone can dethrone the hoary god of war. The 
old Adam must be destroyed before the Christ-man can be born 
within us. We must cease to do evil before we learn to be good. 
Spears must be beaten into pruning-hooks, swords into plow- 
shares, before the nations can learn war no more. National arma- 
ments must be discarded, our will to war must be destroyed, before 
our will to peace can make our ways to peace succeed. Interna- 
tional courts and the promising paraphernalia of international gov- 
ernment have been in the past and will be through all the future 


184 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


mere gossamer threads, mere spider webs, in binding Mars as 
long as the nations continue to bring to his altar the resources of 
their land, the bodies and minds of their sons. 


The will to peace, a negative and positive task, two halves of 
but a single whole; namely, the utter rejection of the ways of 
war,—disarmament of body and of mind; the utter acceptance of 
the ways of peace—the Christianization of mind and heart and 
will. Is it a large task, a great task, a divine task? Is it worthy 
of the devotion of the Church and the followers of Jesus Christ? 


THE CHRISTIAN SPIRIT IN INTERNATIONAL 
RELATIONS 
THE HONORABLE NEWTON W. ROWELL, LL.D., OF TORONTO 


I approach the consideration of this subject from a somewhat 
different standpoint from that of the speakers who have preceded 
me. It has been my duty to take part in the administration of 
public affairs, to share with my colleagues in the Government the 
responsibility of enlisting, training and sending men to the front 
to take part in war, to visit them in the trenches, to call upon the 
wounded in the hospitals, and to bow the head beside the graves 
of the fallen. It has also been my privilege, after the war was 
over, to meet with representatives of other nations, to discuss and 
plan for the preservation of peace. I, therefore, approach the 
consideration of this great question this morning from what one 
may be permitted to say is the practical standpoint, and to ask 
the question: “Is it possible that the Christian spirit has any con- 
tribution to make toward the solution of our international 
problems?” Or, is the international sphere an area of human life 
and activity which is to the Christian church a foreign field and 
a foreign field with closed doors into which the church cannot 
usefully enter? 


At the time when the spirit of nationality was in its infancy, 
and when nationalism, as we know it today, was just commencing 
to exert its powerful influence on the thinking of men, Machia- 
velli proclaimed his theory of the state, his theory of international 
relations. He proclaimed the theory of the unlimited sovereignty 
of the national state, of its duty to exert its power solely in its 
own interests, unrestrained and irrespective of all moral considera- 
tions. It is said of Machiavelli that he was not proclaiming a 


theory of his own invention, but was simply interpreting the hard 
facts of his own time. 


A leading statesman of our own day in Europe has openly and 
publicly proclaimed his adherence to the Machiavellian ideals of 
statesmanship; and he is endeavoring to put them into actual prac- 


FOREIGN MISSIONARY MOVEMENT—PEACE AND GOODWILL 185 


tice, both in domestic and in international affairs. Those who 
share his views would say that he, too, is but recognizing the hard 
facts of this present time, and that, however far statesmen of 
other countries may have departed in the domestic government of 
their own states from Machiavellian ideas, they still practice those 
ideals in international relations, and there may be some justification 
for that view. Machiavelli, while he believed that some form of 
religion was a good thing for the masses of the people, because it 
made them more obedient to governments, openly proclaimed him- 
self a pagan; and undoubtedly he drew inspiration for his con- 
ceptions of the state, its place and its functions, from the pagan 
ideals of ancient Rome. Machiavelli’s conception as applied to 
international relations is essentially pagan in its spirit and outlook, 
and yet, that essentially pagan conception dominated the spirit of 
international relations for between three and four hundred years. 


Has the Christian Church any theory of international rela- 
tions? Is there any Christian conception and ideal of interna- 
tional relations to set over against the Machiavellian and pagan 
conception? If it has not, if it has no substitute to provide, then 
let it confess its impotence in the face of some of the gravest 
problems of our time. But, if the Christian Church has some 
theory of international relations, which it can set opposite the 
Machiavellian theory, then is it not incumbent upon all Christian 
people to seek to put that Christian conception into actual practice? 
I believe there is a Christian theory of international relations. 
May I venture to suggest to you, as Mrs. Nicholson brought out 
so admirably in her address, that the thinking of our peoples will 
determine their attitude on these great questions, so that it is of 
fundamental importance that we should have a clear conception 
of what such a Christian theory involves and solid ground upon 
which to stand in considering these problems. What lies at the 
very basis of a Christian conception of international relations? 
The President of this Republic, speaking at the Commercial Club 
of Chicago on December 4th, 1924, is reported to have said: 


“! am profoundly impressed with the fact that the structure of modern society 
is essentially a unity, destined to stand or fall as such. At the last, those of us who 
are partners in the supreme service of building up and bettering our civilization must 
go up or down, must succeed or fail, together in our one common enterprise.” 


That is a statesman’s form of stating the essential unity of 
our common humanity. The Bishop of St. Albans this morning 
gave us the Christian leader’s form of statement of that same 
great truth, that “God hath made of one blood, all nations.” We 
start as the very basis of any Christian conception of international 
relations with this fundamental proposition, the essential unity 
of our common humanity, under the Lordship of Jesus Christ. 

And then, what is the next essential element? It grows out 
of the first, a logical development from it. It is not the Machiavel- 


186 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


lian theory that morals have no relation to the state of international 
affairs, but the Christian theory that we must recognize the su- 
premacy of public right and of moral law in international affairs 
just as truly as in domestic affairs. We can make no real progress 
in dealing with the problems of our time unless nations recognize 
the vital place of the spiritual and moral considerations and of 
moral forces in the relations of nation to nation. And so we must 
lay down the supremacy of public right as the second proposition. 
In the time at my disposal this morning I can offer little more 
than an outline; you must fill it in yourselves. 


Then the next is the recognition that all the nations are mem- 
bers of one great family which we call the Family of Nations. 
The Bishop of St. Albans has so clearly expressed the thought I 
intended to endeavor to convey on this point that I shall simply 
adopt his argument and proceed. 


The members of the family of nations must have relations 
with one another; they are in continuous contact. How are those 
relations to be governed? What are the principles that should 
underlie the relation of one nation to the other? The attitude of 
men’s minds to these questions does not depend upon national 
boundaries; it oversteps all boundaries. You hear in your country, 
and we hear in ours, that the state is sovereign. We recognize 
no power or authority above or beyond the state. The state must 
act in the interest of the people it represents, and in their interests 
alone. There are those who would add in private, if not in public, 
“We stand for our country, right or wrong.” That is only another 
way of stating the Machiavellian conception which has left us 
where we are today. 


We acknowledge allegiance to our city, and our duty and 
responsibility as citizens. We acknowledge allegiance to our state 
or province, and our duty and responsibility as citizens in the 
state. We acknowledge our allegiance to our national government, 
and our duty and responsibility as citizens,to that government. 
We do not find that the one allegiance conflicts with the other. 
The man who is the best citizen in the community, in the city, is 
the best citizen of the state and in the nation. We are not re- 
quired to do away with these allegiances, but, recognizing their 
full force and power, we need to add to them one other, our alle- 
giance to the cause of humanity under the leadership of our Lord 
and Saviour, Jesus Christ. 

And that carries with it obligations just as binding, just as 
inescapable for every honest Christian man and woman as the 
obligation to the city or the state or the national government. 
We think of our city as a unity, we think of our state as a unity, 
we think of our nation as a unity. We must broaden our horizon 
and take in the sweep of all the nations; we must think of our 


FOREIGN MISSIONARY MOVEMENT—PEACE AND GOODWILL 187 


humanity as one great unity, the children of a common Father, 
bound together by the ties of human brotherhood. This was that 
great conception which St. Augustine set forth in “The City of 
God,” that great conception of worldwide unity which dominated 
the thought of Europe for one thousand years. In modern times 
the spirit of nationalism has led us away from that great Christian 
ideal. The problem we face today is how to reconcile and har- 
monize the two—the idea of nationalism with that of worldwide 
unity—to recognize the facts and forces of today, and yet inspire 
all men with the Christian spirit and the recognition of the unity 
of our race. How then are the relations of the members of the 
family of nations to be governed? I have already pointed out 
that there must be the recognition of public right, the moral factor 
in the relation of nation to nation. There must be an earnest anc 
honest effort to understand and appreciate the point of view ol 
other nations. One of the most difficult things for any people is 
the recognition and the sympathetic appreciation of the point of 
view of other races and other peoples. We cannot understand 
each other and work together as different races and different 
nations, unless we honestly seek to understand and appreciate the 
point of view of other peoples. That is one of the very first steps 
on the road to good international relations. 

We must endeavor to secure a more Christian method than 
war for settling the differences which arise between states. One 
recognizes the great importance of disarmament, and may I not 
pause to pay a tribute to that distinguished man who is still Sec- 
retary of State of the United States, Mr. Hughes, who has con- 
ferred such benefits upon humanity by the great service he 
rendered in connection with the Conference on the Limitation of 
Armaments in Washington? 

But, important and far-reaching as are plans for disarma- 
ment, they do not touch, I venture to think, the fundamental issue. 
Let me illustrate—during the last great war, in all the bombard- 
ments of the city of London from the air some twelve and one- 
half tons of explosives were dropped upon that city. Such has 
been the improvement in the art of aerial navigation and in the 
destructive power of explosives that aeroplane bombing machines 
exist in Europe today which could drop sixty tons of explosives, 
five times the total amount dropped during the whole war upon 
the city of London or any other city, in one day! They could 
keep that up perhaps for a few days, and for a longer period 
could drop from thirty to sixty tons a day. We may limit arma- 
ments today, but such is the progress of modern science and the 
skill of man, that though the nations might have limited armaments 
to start the war, before many months had passed they would be 
thoroughly equipped to carry on the war in the most destructive 


188 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


way. We have got to go deeper than any question of disarmament 
if we are to find the solution to this problem. 

We must try to find a substitute for war as a means of set- 
tling disputes between nations. We have an illustration in the 
life of the United States and Canada. There was a time in the 
early history of our race, when men settled their disputes by 
private war, the blood feud and revenge. You may have some 
illustrations of this in your own country at the present time, if 
one may judge from the press reports. But it was recognized that 
if these conditions continued, human progress was almost impos- 
sible; and men were compelled to submit their disputes to courts 
of law. By slow degrees we have built up courts of law and the 
rule of law and justice, so today disputes are settled by peaceable 
and lawful means. The progress made in the establishment of 
courts of justice and of the rule of law has registered the progress 
and advancement of our Anglo-Saxon civilization. I ask you. 
has not war become so destructive today, so wide-reaching in its 
effect and consequences upon innocent people, as well as partici- 
pators in the struggle, that humanity has the right to say to any 
mation and every nation: “If you cannot settle your disputes by 
negotiation with another nation you must choose some method of 
settlement less destructive than war.” 

I believe humanity has the right to say that; and just as in the 
old days we substituted courts of justice and the rule of law for the 
blood feud and private vengeance, the time has come when in this 
family of nations, we should substitute courts of justice and 
processes of conciliation for the settlement of disputes between 
the members of the family of nations. May I pay a tribute to the 
part the United States has taken in promoting the establishment 
of a Permanent Court of International Justice which is now func- 
tioning at The Hague, and upon which sits one of the distinguished 
jurists of the United States, Mr. John Bassett Moore? 

We need more than a permanent court of international justice ; 
we need some common order through which the nations can meet 
together for conference and cooperation. You cannot have coop- 
eration—effective and continuous cooperation—between the mem- 
bers of the family of nations widely separated as they are, unless 
you have some organ through which that cooperation can be 
expressed. I am not now concerned with any particular form of 
organization. I am only pleading that some form is necessary if 
our Christian conception is not to evaporate into thin air, but is to 
assume concrete form and actually influence the life and conduct 
of nations in international affairs. 

Now I come to the last question. Is such a plan practicable? 
Is it possible that international affairs can be regulated by the 
application of a Christian theory? I believe they can. I venture 
to submit to you that the culmination of the materialistic and 


FOREIGN MISSIONARY MOVEMENT—PEACE AND GOODWILL 189 


pagan Machiavellian theory of international relations was found 
in the last great war; and the last great war, J hope, was the final 
condemnation of any such conception of international relations. 
Against that conception and what resulted from it, humanity re- 
volted in the latter years of war, and the heart of humanity ‘cried 
out for some new and some better order. That voice of humanity 
was expressed with incomparable clearness and force by the Presi- 
dent of this Republic at that time. 

The War came to an end on the basis of an agreement nego- 
tiated by the Government of the United States, which set forth 
fourteen points which were to be embodied in the Treaty of «Peace. 
Let no one misunderstand. I was a member of a government at 
the time to which was submitted the terms of peace. As a mem- 
ber of the government, I had to give my assent or dissent. The 
jwar came to an end on the basis of an agreement proposed by 
the Government of the United States, accepted by the enemy and 
allied forces. It may have been vague, it was vague in certain 
of those fourteen points. There may have been difficulty; there 
was difficulty in giving those concrete expression in a Treaty of 
Peace, but unfortunately, when the war was over, there was a 
_ slump in the high idealism that marked many of the aspects in its 
concluding stages, and the revolt of humanity against its barbarity 
and atrocity. 

We had a treaty of peace which did not fully carry out those 
fourteen points. It was not because of the attempt to carry them 
out that we have suffered since; we have suffered, and the world 
has suffered since because the Treaty of Peace did not adequately 
express and carry out those fourteen points. But in one respect 
at least the Treaty did carry them out and that was the stipulation 
that provision should be made for some form of international 
organization through which the nations might cooperate for the 
preservation of peace. I want to pay my tribute to this nation, 
for unless you had stipulated in the very agreement upon which 
the war came to an end that such an organization should be estab- 
lished, I doubt if it would have found its place in the Treaty. 

What the attitude of any nation should be toward the League 
of Nations is a matter for that nation alone to determine unaided 
and uninfluenced by advice from others. But speaking as a 
Canadian, and the Canadian delegates to this Conference will con- 
firm what I say, we thought when the Covenant of the League 
was submitted to us, that although we did not like all its provi- 
sions, it was a great advance on anything heretofore attempted, 
and as we had joined in agreeing upon the terms of peace we felt 
it our duty to join and cooperate in the work of the League of 
Nations. For that course we have no apologies and no regrets. 

But whether one likes that form of organization or not, the 
problem which faces all the peoples of all the nations is this: How 


190 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


can the members of that one family so order and arrange their 
affairs and their relations the one with the other that peace and 
justice may be preserved in the world? And if there be one func- 
tion of the Christian Church as important—I won’t say more im- 
portant—as any other, surely it must be to endeavor to establish 
and maintain peace between the nations, to promote harmony and 
cooperation between the races of mankind, harmony and coopera- 
tion in the advancement of civilization, in the promotion of human 
welfare, and to aid in ushering in the triumph of the Prince of 
Peace—for He must reign until He hath put all enemies under His 
feet. 


THE PERIOD: OF CIN FERGESSION 
JOHN WILSON WOOD, D.C.L., NEW YORK 


It has been made abundantly clear in all that has been said this 
morning that peace must rest upon the practice of Christian con- 
viction. Therefore let us, as we stand, repeat together that 
common symbol of our belief, recorded in the Apostles’ Creed: 

I believe in God the Father Almighty, maker of heaven and 
earth: 

And in Jesus Christ, his only Son our Lord; who was con- 
ceived by the Holy Ghost, born of the Virgin Mary; suffered under 
Pontius Pilate, was crucified, dead and buried; he descended into 
hell. The third day he rose again from the dead; he ascended into 
heaven, and sitteth on the right hand of God the Father Almighty ; 
from thence he shall come to judge the quick and the dead. 

I believe in the Holy Ghost; the holy catholic Church; the 
communion of saints; the forgiveness of sins; the resurrection of 
the body; and the life everlasting. Amen. 





Let us listen to the voice of God speaking to us through his 
servants of old: 

How beautiful upon the mountains are the feet of him that 
bringeth good tidings, that publisheth peace, that bringeth good 
tidings of good, that publisheth salvation, that saith unto Zion, 
Thy God reigneth. 

He shall feed his flock like a shepherd: he shall gather the 
lambs with his arm and carry them in his bosom, and shall gently 
lead those that are with young 

Other sheep I have, which are ote of this fold: them also 
I must bring, and they shall hear my voice; and there shall be 
one fold and one shepherd. 

The people that walked in darkness have seen a great light: 
they that dwell in the land of the shadow of death, upon them hath 
the light shined. 


FOREIGN MISSIONARY MOVEMENT—PEACE AND GOODWILL 191 


For unto us a child is born, unto us a son is given; and 
the government shall be upon His shoulder, and His name shall be 
called Wonderful, Counsellor, The mighty God, The everlasting 
Father, The Prince of Peace. 

Of the increase of his government and peace there shall be no 
end, upon the throne of David, and upon his kingdom, to order it, 
and to establish it with judgment and with justice from henceforth 
even for ever. The zeal of the Lord of hosts will perform this. 

The wolf also shall dwell with the lamb, and the leopard 
shall lie down with the kid; and the calf and the young lion 
and the fatling together; and a little child shall lead them. 

But in the last days it shall come to pass, that the moun- 
tain of the house of the Lord shall be established in the top of 
the mountains, and it shall be exalted above the hills; and the 
people shall flow unto it. 

And many nations shall come and say, Come, and let us go 
up to the mountain of the Lord, and to the house of the God 
of Jacob. 

And he shall judge among many people, and rebuke strong 
nations afar off; and they shall beat their swords into plow- 
shares, and their spears into pruninghooks; nation shall not 
lift up a sword against nation, neither shall they learn war any 
more. 

Glory to God in the Highest and on earth peace, goodwill 
toward men. 

Blessed are the peacemakers: for they shall be called the 
children of God. 

Ye know that the princes of the Gentiles exercise dominion 
over them, and they that are great exercise authority upon them. 

But it shall not be so among you: but whosoever will be 
great among you, let him be your minister. 

He hath made of one blood all nations of men for to dwell 
on the face of the earth . . . that they should seek the 
Lord if haply they might feel after him and find him. : 

And I saw a new heaven and a new earth: for the first 
heaven and the first earth were passed away .. . I saw the 
Holy City, New Jerusalem, coming down from God out of 
heaven, prepared as a bride adorned for her husband. 

And the nations of them which are saved shall walk in the 
light of it: and the kings of the earth do bring their glory and 
honor into it. 

Then said Jesus . . . Put up again thy sword into his 
place: for all they that take the sword shall perish with the sword. 

Ye have heard that it hath been said, Thou shalt love thy 
neighbor, and hate thine enemy. 


192 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


But I say unto you, love your enemies, bless them that 
curse you, do good to them that hate you, and pray for them 
which despitefully use you and persecute you; 

That ye may be the children of your Father which is in 
heaven. 

Be ye therefore perfect even as your Father which is in 
heaven is perfect. 

And Jesus came and spake unto them, saying, All power 
is given unto me in heaven and in earth. 

Go ye therefore, and teach all nations, baptizing them in 
the name of the Father, and of the Son and of the Holy Ghost: 

Teaching them to observe all things whatsoever I have 
commanded you: and, lo, I am with you alway, even unto the 
end of the world. Amen. 


Let us pray. Let us pray that God will pour His love into 
our hearts, that we may love others as ourselves. 

O God, our Father, we dedicate ourselves anew to Thee 
and to Thy service. Put into the heart of each one of us such 
a love for Thee that we may truly love our neighbor as our- 
selves,—a love that leaps the boundaries of race or color, or 
creed or kind. 

Fill our lives with the single motive of service, and of love, 
and use us for Thine own purposes just as Thou wilt, and when, 
and where. 

Let us pray for that higher patriotism of which the Bishop 
of St. Albans spoke this morning. 

O God, whose Kingdom is an everlasting Kingdom, and 
whose dominion endureth from generation to generation, abase 
our pride and shatter our complacency. Open our eyes to see 
the vanity of this world’s riches and renown. Make us to 
understand that there is no wealth but life, that living men are 
Thy glory, and that our life is the vision of Thee. 

Keep us from being swayed by wealth and influence, or 
beguiled by pleas of custom and expediency or distracted by 
the glamour of prosperity and power. Keep us securely in 
Thy way of righteousness and truth. 

Let us pray for justice in all international relations. 

Grant, O Lord, that we may approach every question of 
foreign policy from the point of sight of our creed, that so our 
thoughts may be purified and strengthened; that we may check 
in ourselves and in others every temper which makes for war, 
all ungenerous judgments, all presumptuous claims, all prompt- 
ings of self-assertion, the noxious growths of arrogance and 
passion, that we may endeavor to understand the needs, the 
feelings, the aspirations of other peoples, that we may do gladly 
and patiently what lies in us to remove suspicion and mis- 


FOREIGN MISSIONARY MOVEMENT—PEACE AND GOODWILL 193 


understanding, that we may honor all men through Jesus Christ. 

Let us pray for humility and understanding and pure mo- 
tives. 

Overrule, we pray Thee, O God, passion and designs of 
men. Let Thy strong hand control the nations and bring forth 
out of the present discord a harmony more perfect than we can 
conceive, a new humility, a new understanding, a new purity, 
and sincerity of love, a new sense of reality, a new hunger and 
thirst for Thy love to rule the earth. 

Let us pray for the reconstruction and the restoration of 
our sorely wounded world. 

O Thou, in whose hands are the hearts of Thy creatures, 
shed abroad Thy peace upon the world. By the light of Thy 
Holy Spirit quench the pride, the anger, and greed which cause 
man to strive against man and people against people. Lead all 
nations in the way of mutual help and good will and hasten the 
time when the earth shall confess Thee indeed for its Saviour 
and its King. 

Let us pray for confidence in God’s ever-present and over- 
ruling providence. 

O Lord God, in whom we live and move and have our 
being, open our eyes that we may behold Thy Fatherly pres- 
ence ever about us. Draw our hearts to Thee with the power 
of Thy love. Teach us to be anxious for nothing, and when we 
have done what Thou hast given us to do, help us, O God our 
Saviour, to leave the issue to Thy wisdom. Take from us all 
doubt and distrust. Lift our thoughts to Thee and make us 
to know that all things are possible to us through Thy Son, our 
Redeemer. 

Bless us, O God, with the vision of Thy beauty that in the 
strength of it we may work without haste, and without rest for 
the coming of Thy Kingdom of righteousness and peace. 

And now let us lift our eyes to the Cross of Christ. 

Blessed Saviour, who at this hour didst hang upon the 
Cross, stretching forth Thy loving arms, grant that all man- 
kind may look unto Thee and be saved through Thy mercies 
and merits, who livest and reigneth with the Father and the 
Holy Ghost, ever One God. 


THE CONVENTION SERMON 


THE ONSEARCHABLE RICHES OMe GER TS 1 


THE REVEREND CANON H. J. CODY, D.D., LL.D., TORONTO 


“Unto me who am less than the least of all saints, is this grace given, that I 
should preach unto the Gentiles the unsearchable riches of Christ’? (Eph. 3:8). 

During the sessions of this Convention we have been list- 
ening to tales of missionary accomplishment. Our hearts have 
burned within us, as we have heard what great things God 
hath done among the nations. We have realized afresh the sense 
of the urgency of the need. We have heard the call fur Chris- 
tian statesmanship and service coming from various lands in 
the world. The opportunity is as great and as challenging as 
ever. At no distant date issues of vast moment to the whole 
human race, such as those which concern the clash of color, 
must inevitably be decided. And unless these issues are de- 
cided in the light of Christ’s own truth and according to Christ’s 
own principles, the results will be regrettable if not disastrous. 

This gathering has been informed and thrilled and chal- 
lenged by the message from the high places in the field- And 
yet outside this group of interested folk there is a whole world 
of indifference to these conditions and to the call that comes 
from the missionary leaders. Why this indifference among 
the “men in the street” and the average Christian? May I sug- 
gest some reasons as they have arisen in my own experience? 

First, the ordinary Christian is inclined to distrust assured 
diagnoses of vast conditions such as those that obtain in India 
and China and Japan. He is not profoundly impressed, when 
we assert that something will follow inevitably, if something 
else is not immediately done. He has a latent consciousness 
that ultimately all things are in the,hands'of God, and that 
it is a mistake to suppose that vast world movements so abso- 
lutely depend upon us. Let us indeed always remember that 
while God works normally in us and through us, he may also by 
His Spirit, work beyond us and above us. 

Again there is some reaction against the almost hyper- 
organization of plans to do the spiritual task of evangelizing a 
world and against the military metaphors that we use. There 
is a recollection of Christ’s words about the Kingdom of God 
coming secretly and working among men as leaven. 

There is further a common sense of proportion in the 
human mind. That sense of proportion rebels when even a 
good cause seems at times to be presented out of focus. There 


194 


THE CONVENTION SERMON 195 


are many ordinary church members whose hands and whose 
minds are fully occupied with the legitimate duties and cares of 
life. Their families and their business, their debts and their 
taxes, their political problems and their religious duties to their 
immediate society seem to them real and urgent. They may 
grow impatient when we, pleading the missionary cause, seem 
to disparage or minimize these regular and rightful responsi- 
bilities. There is perhaps in these mental attitudes something 
that may give us missionary enthusiasts cause for thought. Let 
us prune our words, and keep our appeal always within the 
bounds of reality. 

And yet does it not remain utterly unassailable that ex- 
pansion is of the very essence of the Christian Church; that 
the Church is really a mission, a sending by Christ; that Chris- 
tianity is a missionary religion or it is not a worthy religion at 
all? This expansive enterprise is a fundamental, vital, urgent 
element in the history of world civilization today. Foreign 
missions are not merely a realm of sentiment; they have 
passed out into the region of world statesmanship. It is of the 
very essence of the church’s world-task to send into all parts of 
the world in need men and women who are spiritually wise 
enough and spiritually humble enough to help in the building 
of the world of the future. Christians are in the world to trans- 
form it in accordance with the purpose of Christ. Furthermore, 
is it not unassailably true that always the primary call to the indi- 
vidual Christian is the call to more intimate personal contact with 
Christ? We were, indeed, immediately after the cataclysm of the 
world war, prepared to reconstruct politics, to reconstruct educa- 
tional systems, to reconstruct industry, to reconstruct social life. 
But the one realm in which, speaking generally, we were not ready 
and willing to pursue the policy of reconstruction was in personal 
life. The most vital reconstruction is personal reconstruction 
through Christ. 

It has been aptly said that some people do not believe in 
missions, because they have little right to believe in missions; 
they do not believe enough in Christ. Perhaps my task this 
morning should be this, to emphasize that what we most of all 
need in our churches at present is not only interest in missions 
as a movement, but also interest in Christ and His evangel. 
Unless there is deeper, wider and fresher interest in the ever- 
lasting gospel, faith in Christ as our Savior and our Lord, we 
shall in vain await a response to missionary appeals. But in the 
gospel itself there is something that forthwith creates mission- 
ary interest, because the gospel has no fitting correlative except 
the whole world. 


196 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


What, therefore, we need (may I repeat it), is not so much 
new interest in the non-Christian world as new interest in the 
gospel of Christ; not so much men and women who wish to 
preach the gospel in the heathen sphere, as men and women 
who cannot but preach and teach and live Christ wherever they 
are. Lives that are redeemed by the precious blood of Christ 
and indwelt by His glorious spirit will solve our problems at 
home and broad. Nothing else can really touch them. 

Our subject, therefore, this morning, is the fundamental 
Christian motive and message. A great Scottish teacher, Pro- 
fessor A. B. Bruce, once said to a group of his students in class, 
as they were discussing some approaching convention, “Gen- 
tlemen, go to this conference or that convention if you will; 
but do not forget to go to Bethlehem,”—1. e., remember Christ 
incarnate, dying, rising, living. 

In this circular letter which we call the “Epistle to the 
Ephesians,” St. Paul’s great themes may be broadly summed 
up as follows: (1) Humanity in its whole range is the subject of 
the redemption by a universal Saviour. The only barriers 
henceforth that may exist are moral barriers. (2) Christ is the 
head of the church. (3) All Christians are one in Christ, 
whether they recognize that unity or not. (4) There are un- 
explored possibilities of spiritual fellowship with Jesus, our 
living Saviour. St. Paul briefly presents his own conception of 
himself as an ambassador, and of the message he was to carry, 
in these great words of our text; “Unto me, who am less than 
the least of all saints, was this grace given, that I should preach 
unto the nations the wunsearchable riches’—the unexplorable 
wealth—‘of Christ.” 

1. First, then, you have the man who speaks, “Unto me, less 
than the least of all the saints.’ St. Paul’s personal insigni- 
ficance and unworthiness are compared with the vastness of 
the field and the glory of the message. St. Paul is constantly 
bowed or exalted, I know not which, with amazement, that he 
should be chosen to possess this wealth, and then proclaim it to 
others. How profound is the humility of the greatest Christian 
since the days of Christ! As he realizes that he is but an in- 
strument in the hands of his Master, he coins a word to describe 
himself “less than the least’; it is the comparative of a super- 
lative; it is as though he said, “more least.” “Unto me, who 
am less than the least of all saints,” that sentiment is no wild 
flight of rhetoric, but the strong and true result of a profound 
view of the mercy and the glory of Christ. 

As St. Paul grew in holiness, he grew in humility. He 
called himself when he wrote to the Corinthians, ‘the least 
of the apostles, that am not meet to be called an apostle, be- 
cause I persecuted the church of Christ.” How often, I ask 


THE CONVENTION SERMON 197 


you to remember, as St. Paul looked back in the days when he 
was scorning the riches of his Master’s kingdom, and was per- 
secuting his Master’s church, does he suffer the most poignant 
regret. He thinks of those days that were lost, those days 
when he lived a rebel to Jesus. Writing to the Romans, he 
sends his greeting to those “who were in Christ before me’— 
in Christ, serving, teaching, while he was the implacable foe of 
Christ. 


As he grew in grace he called himself in these words to the 
Ephesians, “less than the least of all saints.” Then, drawing 
toward the end of his mighty missionary march, he described 
himself in his letter to Timothy, as “the chief of sinners.” The 
man or the woman who feels unworthy or not self-sufficient 
will always be kept receptive towards the grace of God. ‘Who 
are we that we should have been chosen to be ambassadors for 
Christ, messengers of His eternal grace?” 


I remember reading that the famous preacher at the City 
Temple in London, Joseph Parker, was once greeted by an in- 
quiry after the sermon, “Why did Jesus choose Judas to be a 
disciple?” His answer was, “It is a mystery, but I know of a 
greater mystery still. I do not know why Jesus chose me.” 

What was the real place of St. Paul? That old Puritan 
father, greatest of Cromwell’s preachers, Thomas Goodwin, 
wrote these words; “In his own opinion St. Paul was the least 
of all saints, but in my opinion he is the highest saint in heaven 
and sits nearest the glorified God-Man Himself.” What a man 
he was! He was the great theologian of the Christian Church 
who set himself to expound the meaning of the person of Christ 
and of the work of Christ on the Cross and of the continued 
work of the risen Christ and of the mystery of the body of 
Christ, His church. What a great Christian he was! He is the 
living example to all time of what the grace of God can do with 
a mighty intellect and a great heart. What a many-sided man 
he was! He did not say, “This one thing I do.” That is only 
a rough paraphrase. He did many things and he did them 
supremely well; but one mark of consecration was upon them 
all. 

To us he appears as the great master-builder of the Chris- 
tian Church, the missionary statesman of all the ages. He sought 
to achieve in the spiritual sphere what the Roman Empire had 
achieved in the sphere of government. Was not the church 
(this was the thought that came into the mind of St. Paul), a 
waster empire even than Rome? The church, the Kingdom of 
Christ, has a citizenship open to all, not merely to a privileged 
minority. Its King is Christ, and He wields and will wield a 
wider sovereignty than any Cesar. Its unity was closer than 


198 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


that in the Roman Empire, because it was based on love and 
brotherhood. 


St. Paul had one supreme aim—to lay the firm foundations 
of this heavenly Kingdom, to plant it in the Roman empire, and 
to take the gospel to the city of the seven hills itself and claim 
all for his Master, Christ. In that atm how marvelously he 
succeeded—for breadth of vision, for Christian statesmanship, 
for all the practical gifts that make an ideal missionary he 
stands without a rival. 


Still God chooses prepared men for the place for which He 
needs them. Still He bids us make glorious the place of our 
service wherever it is. Our faithfulness alone will define its 
ultimate importance. St. Paul was a titanic man; but let us 
never forget that God can choose men and women of very 
ordinary ability and lift them up to such a level of divine vital- 
ity that they can do spiritually that which will resound through 
the high heavens. Even yet the vision of Jesus Christ and the 
exhibition of the world’s needs which have been presented to 
us in this convention may awaken a wonderful response from 
generous youth, so that young men and maidens will fling away 
moderation and worldly discretion and material ambitions and 
give themselves without reserve to the cause of God and those 
for whom in Christ He died. Reconstructed and consecrated 
personality like that of St. Paul and of the humblest, are still 
the greatest forces in the world. 


II. Secondly, after the man, you have the mission. “This 
grace was given to preach,” to tell the glad tidings. With pro- 
found humility St. Paul mingled an absolute confidence. However 
shrinking and timid he might be about himself, when he thought 
that God had chosen him and endowed him with His grace, he was 
radiantly and triumphantly confident. You may recall Crom- 
well’s pungent remark upon George Fox in his own genera- 
tion, “He has an enormous sacred self-confidence.” St. Paul 
had that in effect; but St. Paul called it, in essence, an enorm- 
ous “God-confidence.” “This grace was given me.” The con- 
descending love of God bestowed upon me this commission 
and this inspiration, that I should preach Christ. Men and 
women, let us at this time remember afresh how great, how 
glorious is the privilege of being an ambassador for Christ. It 
is a grace, it is a gift, it is something unspeakably good and 
gracious, something beyond all the dreams or deserts of a man, 
that he should be commissioned, that he should be endowed 
with power, to preach the unsearchable riches of Christ. Let 
us, wherever we are, awake to a renewed sense of the apostolic 
estimation of the function of the messenger. It is a grace, it is a 
marvelous privilege. That which is a gift immediately to the 


THE CONVENTION SERMON 199 


missionary or the messenger is a gift to the whole church, be- 
cause through the missionary the whole church may, in some 
measure, express her own heart and her own sense of am- 
bassadorship. 

Let us emphasize this consciousness of the grandeur of the 
missionary function. We who come from churches in the home 
land, have been in company with God’s great ones from the 
high places of the field; and we are dignified by the association. 
The ambassador is one who is in perfect understanding with the 
power that sends him forth, one whose supreme quality is that 
he should be faithful to the mission entrusted to him. He is 
called upon, not to invent his message, but to deliver it and 
to say that this is the message. What gives the message its 
unspeakable value? It is that it is the unsearchable riches of 
Christ. 

St. Paul felt himself, as every one of us may feel himself, 
to be the representative of Christ. The heart of Christ was 
beating in his own bosom towards his converts. The mind of 
Christ was thinking on the high themes of salvation and world 
redemption through his brain. He was continuing the work of 
Christ, filling up whatever was lacking, even in the sufferings 
of Christ. The wounds of Christ were reproduced in the very 
scars upon his body. Thus was deepest humility blended with 
boldest expression, for to him to live was Christ—and so it was 
to preach, or to suffer, or to write, or to comfort a friend in 
trouble, or to organize a church, or to collect gifts for the poor 
or to help save the crew of a wrecked ship. 

To die—to die was gain because dying was not death; that 
also was Christ. From the hour on the Damascus road when 
Paul saw that the crucified Jesus whom he had persecuted was 
not a heretic Jew, but the true living Christ of God, his many- 
sided life was organized around a single purpose—to make this 
Christ known by every means in every relation to every man on 
the face of the earth. Jesus truly made Paul—made his thought 
and work and letters and gospel—verily he still can make us. 
The urgency of St. Paul’s message was like a fire; it burned in 
his bones. This urge has been marvelously expressed by Mr. 
F. W. H. Myers, in his great poem: “St. Paul.” 

“Then with a rush, the intolerable craving 
Shivers throughout me like a trumpet-call. 


Oh to save these! to perish for their saving, 
Die for their life, be offered for them all.” 


Without this grace there is no herald and no evangel. What 
the world needs still is individuals possessed by spiritual pur- 
pose, receptive of the grace to love Christ, to live Christ, to 
give Christ. 


200 {HE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


III. Thirdly, we have growing out of the grace, the motive. 
Upon that I need speak but briefly, because you have heard 
from this place the masterly presentation of the “why” of missions 
from the lips of Dr. Brown. We may analyze the missionary 
motive and find in it the stewardship of grace and truth, human 
compassion, and loyalty to divine commands. I wish, however, 
to take two great phrases of St. Paul, and bind them together, 
as constituting for all ages the inspired missionary motive. 

The first is “The love of Christ constraineth us.” (2 Cor. 
5:14.) The words mean not our love to Him, but His love to 
us. That was.always the motive of St. Paul’s preaching—‘the love 
of Christ to me.” That is a safer basis than any merely personal 
emotion. This constraining power of Christian ministration is 
more effective and stable, when it is based on the love of Christ to 
us, than it would be if it were based upon our variable affections. 
The love that is in Christ Himself constraineth me. The love that 
constrains is the love that went to all lengths, the love that died; 
and that love always craves in turn to be loved and evokes a re- 
sponsive love. 

The other great motive is found in St. Paul’s phrase, “I am 
a debtor, both to the Greek and to the barbarian, to the wise 
and to the unwise.” (Rom. 1:14.) Suffer a word of exposition 
here. The secret of St. Paul’s missionary enthusiasm gives us 
a revealing glimpse into the very heart of the man. In form 
this is a paradox. St. Paul represents himself as lying under 
some deep, personal obligation to the whole world, to all the 
nations, Jew and Greek alike, and to every grade of culture, 
wise and unwise. What had they done for him that he should 
spend his life in the effort to discharge this overmastering debt? 
The debt explains his tireless energy, his unbounded devotion, 
his unquenchable ardor that urged him from city to city, from 
land to land, from continent to continent, preaching to all the 
unsearchable riches. These words in principle reveal the key 
to the life of St. Paul, the missionary. Here is the one master 
motive of his missionary efforts and of all missionary effort in 
every age. 

St. Paul lived always under the sense of undeserved good- 
ness received from God; salvation was a gift; nothing in him 
deserved it; his need evoked it. How could he ever show his 
gratitude to God for his emancipation and for his illumination? 
Would he try by personal penance, would he endeavor by un- 
told material offerings, would he seek to pay the debt by glori- 
ous and gorgeous ceremonial? No. The only way in which he 
could pay this debt in the realm of the spiritual was to pass 
on to others the benefits of the spiritual grace he had himself 
received from Christ. The gift thus became a debt, a debt of 
service and a debt of helpfulness. Henceforth St. Paul gave his 


THE CONVENTION SERMON 201 


life to spread the gospel among Greeks and barbarians, wise 
and unwise, believing that only so could he prove his gratitude 
to God and pay back something of the debt to Christ for His 
unspeakable gift. That is still the abiding missionary motive. You 
know how the spiritual law works. In the realm of the material 
you can pay a debt directly to the person to whom you owe it; 
the law of the land compels you to do so. But in the realm of 
the intellectual and spiritual you seldom can pay back your 
debt to the person to whom you owe it. How shall we ever 
pay back our debt to the prophets and the psalmists and the 
poets and the martyrs and the human servants of the past? 
They are dead; they have gone to the higher service. How 
can you pay your debt to them? Only by passing on to the 
present and to the future the inspiration, the illumination they 
have given you. 

How can you pay your debt to your own father and 
mother? Perhaps they have gone beyond before you have 
realized your unspeakable gift from them. You can pay your 
debt only by passing on to your children and your children’s 
children the inspiration and the godliness and the illumination 
you have gained from your parents. How shall you pay your 
debt to Christ? By passing on the gift to others. 

St. Paul thus felt himself a debtor to the nations, because of 
what he owed to Christ. But as he witnessed the transforming 
power of the Gospel when accepted by the nations, his own faith 
in that gospel was strengthened. He felt indebted to them because 
of their witness to the power of Christ. The apologetic value of 
Christian missions adds to our obligation to evangelize. 

IV. Fourthly, as to the multitude—the nations—I need not 
now speak. The field has been described again and again. The 
world is one; the world is a neighborhood. We must think in 
continents. 

V. Fifthly, so I close with the mighty message, the substance 
of the apostolic preaching, “the unsearchable wealth of Christ.” 

The word “unsearchable” is suggestive and vivid. It is a 
picture in a word; it means “that which cannot be traced out 
by foot prints.” It is as though you were in the northern 
regions of our broad Dominion of Canada, where under the 
pre-Cambrian shield is hidden away untold mineral wealth. 
You cannot fully explore it. You go on, lode beyond lode, 
mine beyond mine, and never can you exhaust that wealth. Or 
it may suggest to you a mighty continent like America. Colum- 
bus discovered it, but we are still exploring its almost limitless 
natural resources. So the unexplorable wealth of Christ is be- 
yond all limit. At its end we never arrive. How better can I 
express it than the great apostle himself has expressed it in that 
one phrase, “The Jove of Christ which passeth knowledge?” 


202 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


How broad is it? As broad as humanity. How long is it? 
As long as the age-long purpose of God, as long as to out- 
reach all human sin, as long as to go the uttermost lengths of 
sacrifice upon the cross. .How deep is it? Far down under 
human sin and sorrow and need. How high is it? It can lift 
us up to the throne where in heavenly places we may dwell 
with Christ. The facts of redemption are on a scale so vast that 
they can never be confined to one locality or to one race. If true 
at all, they are true for all. 

But one missionary application, specifically, I would like 
to make. We shall never begin to interpret or understand the 
unsearchable riches of Christ, until men and women of every 
race, of every color, from every land, shall have made their 
own contribution to that interpretation and shall have found 
in the unexplorable wealth that section of it, shall I say, that 
especially expresses their genius. In Christ the Greek found 
truth and beauty. In Christ the Hebrew found holiness and 
tender mercies. In Christ the Roman found the embodiment 
of righteousness and a law that was loved and that created a 
flexible organization. The Teuton found the fresh consecra- 
tion of individuality. 

Bishop Westcott, one of the greatest interpreters of St. 
John’s writings, said that we shall never have the ultimate in- 
terpretation of the writings of St. John until some Indian with 
all the Indian’s and the Oriental’s mysticism shall have heard 
the message, assimilated and reproduced it. Will not the 
Chinese and the Japanese and those from Africa and the islands 
of the sea find in the unsearchable riches of Christ something 
that evokes the answering thrill, something that will express 
the highest genius of their race? 

Men and brethren, surely if this wealth is so unexplorable, 
the highest and most ennobling task of any human being must 
be to share it with men and women the whole world over. 
Cromwell said, on the day before the battle of Dunbar, “We 
are upon an engagement very difficult.’ So we are in this 
spiritual enterprise, but we go not on our own charges. The 
treasury of the unsearchable riches of Christ is ours; the abid- 
ing presence of the glorified Christ is ever with us; and faintly 
steal from the distance the glorious notes of triumphant song. 

Mr. Gandhi was once returning from one of his earliet 
trips in the interests of India in other parts of the wrold. When 
he came back to Calcutta a vast meeting of fifteen thousand 
Bengali had been convened to hear his message. The head- 
master of Eton College in England tells this story as he heard 
it from one of his friends, who was the only white man present 
at the meeting. The orators who had been called on spoke for 
hours in praise of Gandhi and of their own local heroes. At 


INTERCESSION 203 


last Mr. Gandhi arose and made a speech of one sentence. This 
is it: “The man to whom I owe most, the man to whom India 
owes most, is a man who never set his foot in India, and that 
was Christ.” That was his speech. To proclaim that Christ is 
our task. God grant that this convention may mean the be- 
ginning, as my fellow citizen of the British Commonwealth, 
Prof. Cornelius expressed it, of a new movement to Christ in 
America. 


INTERGCESSIGN SPIRITUAL “OUALIFICATIONS:,” FOR 
MISSIONARY SERVICE AT HOME AND ABROAD 
MR. ROBERT P. WILDER, NEW YORK 


To men who had been three years in intimate fellowship with 
Jesus Christ, of whom he said, “Already ye are clean, because of 
the word which I have spoken unto you,” who had seen His mir- 
acles, who had themselves wrought miracles, who had been taught 
by the Master to pray, who had been sent out by the Master to 
preach, He said, “Tarry ye in the city, until ye be clothed with 
power from on high.” “Ye shall receive power, when the Holy 
Ghost is come upon you, and ye shall be my witnesses both in 
Jerusalem, and in all Judea and in Samaria, and unto the uttermost 
part of the earth.” 


First, the world within their hearts was to be filled by the 
yower of His Spirit and then the outer world was to hear of His 
unsearchable riches. First the intensive, then the extensive; for, “It 
is expedient for you,” the Master said, “that I go away: for if I 
go not away, the Paraclete will not come unto you; but if I go, I 
will send Him unto you. And He, when He is come, will convict 
the world in respect of sin, and of righteousness, and of judg- 
MeOtag ee hry tLe otidllsoiide yournto althe truth 1 te 
shall glorify me: for He shall take of mine, and shall declare it 
unto you.” 

In the words of Pastor Tophel, “The work of Christ is, in | 
fact, the cause and indispensable condition of the work of the 
Spirit; on the other hand, it is the Holy Spirit who glorifies Christ 
in the heart of believers, and causes the Person of Christ to dwell 
in them. It is therefore the life of Christ, the nature of Christ, 
the. sentiments of Christ, the virtues of Christ which the Spirit 
communicates to believers; it is after the likeness of Christ that 
He fashions them.” 

The late Dr. Jowett said that there are many Christians who 
are pre-Pentecostal as far as their experience is concerned. “We 
are living,’ he said, “too much as men lived before the Holy 
Ghost was given. We have not occupied the new and far-stretch- 


204 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


ing land of Christian privilege . . . Therefore, many of the 
gifts and graces and perfumes of the Apostolic age are absent 
from our modern religious life.” So that man of God, McCheyne, 
said, “Whatever you fail of, do not fail of the influences of the 
Holy Spirit, for only in this way can you move the hearts of men.” 


But should not the leaders of the missionary enterprise at 
home have the same spiritual qualifications, as those abroad? Have 
we the right to expect the missionary stream abroad to reach a 
higher spiritual level than that reached by the church, which is 
the source of supply at home? One other thought. There are 
14,000 foreign students in the universities of Canada and the 
United States. If the church at home is at a high spiritual level, 
many of these foreign students will find the unsearchable riches 
of Christ, while they are in our midst, and the Christian foreign 
students will be strengthened in their devotion to Jesus Christ; 
but on the other hand, if the church at home is at a low level spir- 
itually, some of these Christian foreign students may lose their 
faith while they are with us, and the non-Christian foreign students 
will return to their countries confirmed in unbelief. 


Last August, at the meeting of the World’s Student Christian 
Federation in England I heard the representative from India say, 
“When Christianity first came to India, the non-Christians said, 
‘Christianity is not true.’ They have had to abandon that position 
because of the evidences of the Christian faith. “Then,” he said, 
“the second line of attack was, ‘Christianity is not new,’ and they 
tried to parallel from their own sacred books what is found in the 
Bible; but, he added, “that position has been in the main aban- 
doned, because there is no one like Christ in the Hindu sacred 
scriptures,” ‘Now, however,’ he added, “the line of attack is this: 
‘Christianity is not you, Christianity is not you.” Sometime ago 
there appeared in Japan a book with this strange title, “Why I Am 
Still a Christian, Though I Have Studied in the West.” 


What then are some of the spiritual qualifications necessary 
for missionary work at home and abroad? The first I wish to 
mention is what our Lord mentioned, “Except a grain of wheat fall 
into the ground and die, it abideth by itself alone; but if it die, it 
beareth much fruit.” I die daily,” said the great missionary, Paul. 
“If any man would come after me, let him deny himself, and take 
up his cross daily and follow me,” said Jesus. When Scott was 
preparing for his Antarctic expedition, enough men offered their 
services, each bringing one thousand pounds, to man and to 
finance that entire expedition; but not one of those men was 
accepted, for Scott did not look upon them as fit for that diffi- 
cult and dangerous task. At the height of His popularity when 
our Lord had dined in the home of a ruler and the multitudes were 
thronging and pressing upon Him, He turned to them and said, 


INTERCESSION 205 


“Whosoever he be of you that renounceth not all that he hath, he 
cannot be my disciple.” Can we not imagine the disappointment on 
the part of Peter on hearing these words? Can we not hear him 
saying to John, “Why did the Master speak thus? The Kingdom 
was about to be restored to Israel. Everyone is favoring our cause; 
why did he not show a little more tact?” Jesus knew the hearts of 
men. He wanted disciples who would go all the way with him, 
even to Gethsemane and Golgotha. ‘We must bleed to bless,” said 
that great leader Baron Nikolai, who brought a new religious epoch 
to the students of Russia. 


A second qualification needed is humility, which Andrew 
Murray of South Africa characterized as the root of all the 
virtues; the gentleness that gives no offense, the meekness 
that receives no offense. I have seen a proud Brahman in 
India so amazed at the humility of a learned missionary that he 
was willing to study about the man’s Master, “who, being in the 
form of God, counted it not a prize to be on an equality with God, 
but emptied himself, taking the form of a servant . . . He 
humbled himself, becoming obedient even unto death, yea, the 
death of the cross.” A learned Hindu said to students in Cal- 
cutta, “What India needs for her regeneration is not simply ser- 
mons and addresses and Bible texts, but the presentation of a truly 
Christian life, the gentleness and meekness and forgiveness, such 
as your Christ exhibited in His life and death.” This will not be 
a weak humility, for “faithful are the wounds of a friend.” 


A third qualification is faith. “This is the victory that over- 
comes the world,” wrote John, “even your faith.” “That we 
might receive the promise of the Spirit through faith,” wrote Paul 
to the Galatians. “Said I not unto thee,’ were the words of Jesus, 
“that if thou believedst thou shouldest see the glory of God?” 
Faith is not sight, but faith is the road to sight. How thankful 
we should be that in our day there are missionaries of whom we 
can say, “Who through faith subdued kingdoms, wrought 
righteousness, obtained promises, from weakness were made strong, 
waxed mighty in war.” 

Another qualification is love, the first grace mentioned in 
that cluster of the fruit of the Spirit found in Galatians. No 
amount of eloquence or earnestness, no ability to organize or 
skill in administration can make up for the lack of love. “If I 
speak with the tongues of men and of angels, but have not love, 
I am become sounding brass, or a clanging cymbal. And if I 
have the gift of prophecy, and know all mysteries and all knowl- 
edge; and if I have all faith so as to remove mountains, but have 
not love, I am nothing. And if I bestow all my goods to feed the 
poor, and if I give my body to be burned, but have not love, it 
profiteth me nothing.” When a missionary in India, through his 


206 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


love for Christ and the people, was winning converts, there 
appeared in one of the vernacular papers an article warning parents 
and guardians to keep away their sons and wards from the influ- 
ence of that man, and the article closed as follows: “The love of 
the Christian is more dangerous than the sword of Mohammed.” 

A fifth qualification is patience. When I went out to India 
to begin my missionary work, an earnest Christian said, “Remem- 
ber, the sign of an apostle is patience.”’ You recall how the great 
missionary apostle wrote, “strengthened with all might according 
to His glorious power unto all patience and long suffering with 
joyfulness.” Sir Henry M. Stanley, the explorer, once said, “Trav- 
elers in Africa suffer far more from mosquitoes than they do from 
lions.” It is these little mosquito troubles that often tempt a mis- 
sionary to be impatient. My sister, who was a missionary in India, 
once said that she sometimes found a girl who had been willing to 
leave America to go to India, was willing to learn a difficult lan- 
guage, was quite resigned to living in a trying climate, but who was 
not willing to have a curtain hung a little differently from what 
she liked in the zenana mission house. Three years ago, when 
I was in an inland province in China, I was told of some devoted 
missionaries who had a misunderstanding as to which of two 
stoves should be used during the winter months! I am sure these 
mosquito troubles are not limited to the mission field. They some- 
times get into our Board rooms, do they not, and into the homes of 
the leaders of the missionary enterprise in this country also? 

A sixth spiritual qualification is a deep and effective prayer 
life. Seventeen months ago a few Student Volunteers in a New 
England university were burdened because of the spiritual dead- 
ness of the campus. A prayer group was started. By the end 
of the year it grew into two prayer groups. Last year, a devo- 
tional meeting once a week was added to corporate prayer. Two 
months ago the overflow started, through the mission of friend- 
ship. One Volunteer led fourteen fellow students to accept Jesus 
Christ as their personal Saviour; another Volunteer led twenty- 
one fellow students to Christ—there were eighty-five decisions for 
Christ that week. Of the ten men who engaged in this work eight 
were Student Volunteers. What better spiritual preparation for 
work abroad could these Volunteers have than the winning of 
fellow students to Christ in the homeland? And, abroad, the 
same spirit of prayer will produce similar results in souls won 
to Christ. This has been illustrated over and over again in the 
lives of missionaries like Hyde and Forman of India, like Mary 
Slessor and Donald Fraser of Africa, like Nevius of China, also 
in the lives of indigenous Christians like Pandita Ramabai of 
India, Neesima of Japan and Ding Li-mei of China. 

The final qualification I mention is fellowship with Christ. 
Does this not sum up all the qualifications necessary for missionary 


INTERCESSION 207 


service at home and abroad? Moses endured as seeing Him who 
is invisible; the great missionary leaders have thus endured. They 
have set the Lord always before them. They have walked with 
God. They have practiced the presence of God. They know that 
if they are to walk with God they must give time daily to put 
aside those things that displease God, for two cannot walk together 
except they be agreed. 

Hence these missionary leaders take time, most of them, early 
in the morning, in order that they may deal rigorously with self 
in all its moods and tenses, in order that they might do what 
Gordon described in a letter to his sister when he said, “I have 
spent half an hour alone hewing Agag in pieces,’ that is, dealing 
firmly with self. Dr. Haas, a medical missionary in Turkey, told 
me that his rule was to give at least one full hour every morning 
to doing two things: the first was going through a system of auto- 
massage and making himself physically fit; but most of the hour 
was given to prayer and Bible reading. When he began the day 
thus he found himself fit for anything. 

Paul in the last verse of the first chapter to the Colossians 
writes (I am translating freely from the original), ““Whereunto I 
also am spent with toil, agonizing like the athlete in the public 
games, according to His energy that energizes in me in power.” 
Here we see the great missionary stripped for the race, using every 
bit of physical and mental energy he possesses in the cause to 
which he has devoted his life, not according to his own weak 
energy, but according to the divine energy that energizes in him 
in power. Shall we then turn to prayer, and as I mention differ- 
ent requests, shall we pray in silence? 

Let us, first of all, praise God for the unsearchable riches of 
Christ. Let us thank Him because the book in which we read of 
these unsearchable riches has been already translated, in whole or 
in part, into 800 different languages, and made available for many 
millions of people. Let us thank God for the indigenous churches 
in mission lands. 

Shall we turn now to confession of sin? Let us confess our 
own sin that we have not appropriated more of these unsearchable 
riches of Christ, that we have not experienced in our own lives 
more of the exceeding greatness of the power which raised Him 
from the dead, that we have not spent more time in prayer for 
ourselves and for others. 

How often has it been the case, as James writes, that we have 
not because we ask not, and that we ask and receive not because 
we ask amiss? “If we confess our sins He is faithful and righteous 
to forgive us our sins and to cleanse us from all unrighteousness.” 

And now shall we bring our petitions before him? Let us 
pray for the church in the mission field that its members may have 


208 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


so much of this spiritual power that the church will grow in grace, 
winning many to Christ and may soon become self-supporting, 
self-governing, self-propagating. Let us pray for the foreign mis- 
sionaries that they may be willing to decrease while the indigenous 
church leaders increase. Let us pray that the leaders, foreign and 
indigenous, in these countries may be examples to believers in 
word, in manner of life, in love, in faith, in purity. 

Let us pray for the home base that the home church may 
bring into the storehouse the whole tithe of prayer, money, lives, 
for foreign work, so that God may be able to open the windows 
of heaven and pour out a blessing at home and abroad that there 
shall not be room enough to receive it. 

Let us pray for the missionary candidates who cannot at 
present be sent to the needy mission fields because the boards are 
in financial difficulties. Let us pray that the church at home and 
abroad may be so quickened spiritually that the whole world will 
be evangelized in this generation. Let us pray for every delegate 
to this convention, that the love of Christ may so constrain each 
one of us that we shall gladly do or suffer according to His holy 
will. Father, we gather up our unspoken petitions in the cry of 
our hearts that we may have more of these spiritual qualifications 
in our own lives and that we may be faithful in the ministry of 
prayer and faithful in serving our fellowmen. 

“Take us, Lord, O, take us truly, 
Mind and soul and heart and will. 


Empty us and cleanse us throughly, 
Then with all Thy fulness fill. 


“Make us in Thy royal palace 
Vessels worthy of our king; 

From Thy fulness fill our chalice, 
From Thy never-failing spring. 


“Father, by this blessed filling, 
Dwell Thyself in us, we pray, 
We are waiting, Thou art willing, 

Fill us with Thyself today.” 


NEW FORCES RELEASED BY COOPERATION 


JOHN R. MOTT, LL.D.. NEW YORK 
Chairman, The International Missionary Council 


Christian Missions have led the way to the most beneficent and 
fruitful cooperation between Christian communions, between na- 
tions, and between races. This Convention in itself has constituted 
a convincing demonstration of the practicability and incalculable 
value of all of these aspects of cooperation. It has also presented 
one continuous summons, to the Christian forces of all the denomi- 
nations, nationalities, and racial groups represented here, to devise 
and to enter into more adequate plans of cooperation and unity. 
The Christian church needs today, as never before, to employ what 
the French in the War termed “grand strategy.” By this they 
meant the strategy that took in all fronts, in fact, the whole map. 
They also meant united action on the part of all the widely extended 
and scattered forces on land and sea. 


Before we indicate new forces which will be released through 
cooperation, let us remind ourselves of the reasons why larger and 
more efficient cooperation is today absolutely essential in the world- 
wide missionary enterprise. It is necessary in order to counteract 
the marked growth of the divisive forces among men. The world 
is still filled with misunderstanding, suspicion, fear, friction, and 
strife. All the arguments in favor of cooperation used in 1910 at 
the World Missionary Conference in Edinburgh are now accen- 
tuated tenfold. Christian missions are indeed the great and the 
true internationalism. Our 29,000 missionaries are ambassadors, 
interpreters, and mediators in the most vital aspects of inter- 
national and inter-racial relationships. The 300 and more mission 
Boards and societies, and the hundreds of other auxiliary agencies 
abound in activities the indirect as well as the direct results of 
which make powerfully for right relationships among the various 
peoples of the world. If we give ourselves unitedly, in well con- 
ceived cooperative plans and efforts, to promoting just, courteous, 
and kindly relations between our respective denominations and 
between national groups, we can do more than all other factors 
combined to relieve the present impossible international and inter- 
racial strain. 

Such cooperation is essential to enable the Christian church 
to give her true testimony. What is her true testimony or wit- 
ness? We answer, the absolute and unique ability of Jesus Christ 
and His church to meet the deepest needs presented by the inter- 
national and inter-racial situation. Unless the principles and spirit 
of Jesus Christ can’ be applied successfully to such relations, the 
witness of the Church is inevitably impaired. Our different Chris- 


209 


210 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


tian communions preach, “Love your enemies,’ and yet today how 
much we see on every hand of racial superiority and un-Christian 
nationalism. If we cannot have successful cooperation among the 
Christian forces, where else can we look for this desired and nec- 
essary relationship. Moreover, if we have other kinds of inter- 
national cooperation, without being able to achieve missionary 
cooperation, what other conclusion can the outside or unbelieving 
world form than that the Christian church has lost her way and 
vacated her spiritual leadership. 


International cooperation, as well as interdenominational co- 
operation, is. essential, as never before, to emphasize the truly 
catholic and ecumenical nature of the Christian church. The early 
Christians made it clear that the church brought men into a fel- 
lowship which included all nations, races and social groups. In 
fact, they looked upon themselves as in a sense a new nation, a 
people of God united in a bond before which all earthly distinctions 
faded. In reality, the church of Christ consists of all those of all 
nations united by the gift of a common faith, loyalty, and experi- 
ence; but genuine cooperation only can best demonstrate “this 
as a fact. 


The magnitude, complexity and great cost of the world-wide 
missionary enterprise on the one hand, and, on the other, the rel- 
atively meager resources in available funds and highly qualified 
workers, absolutely necessitate and demand cooperation on the 
part of the Christian forces. Ours is literally a world-wide under- 
taking, more so than any other. It involves the whole range of 
the life of every man. It concerns every human relationship. 
What hope is there to spread adequately the network of Christ’s 
ministry over this vast and complex area of human need, apart 
from concerted planning and effort on the part of the hundreds of 
separate missionary agencies? 


The baffling difficulties and grave dangers today confronting 
the Christian movement at home and abroad, are such as to make 
the task impossible, if we seek to accomplish it with divided ranks. 
In all my thirty-five and more years of work among the nations, 
never has the missionary undertaking seemed to me to be so diffi- 
cult. Never have our forces seemed to be so inadequate. At a 
meeting of Christian workers the other day I stated that in my 
judgment the next fifteen years will be the most difficult in the 
history of the Christian religion. Why? Not chiefly because of 
the forces which oppose us; not because we are called upon to 
deal with so many great issues simultaneously; not because of the 
stern challenges that are sounding in the ears of the churches of 
all lands; but also and principally for the very encouraging 
reason that never before have so many Christians awakened to 
the awful implications of the Christian gospel. Thank God, we 


NEW FORCES RELEASED BY COOPERATION 211 


have come to a time when large numbers of His followers seem 
to think that He meant what He said, believe with depth of con- 
viction that He must be Lord of all or not at all, and are dominated 
by the vision of the kingdoms of this world becoming the king- 
doms of our Lord and of His Christ. At such a time, only the 
united and mobilized wisdom and experience and the sacrificial 
devotion of Christians of every name and clime will suffice. 


Need it be added that the extreme urgency of the present 
world situation summons us irresistibly to present a united front 
through constructive cooperative effort? Every field represented 
here today, which means nearly all the battlefields of Christianity, 
is wide open to the unselfish ministry of our faith. The nations 
just now are in a plastic state. There are unmistakable signs of 
the breakup or disintegration of non-Christian systems, including 
Mohammedanism. On the other hand, the forces of irreligion 
are manifesting fresh vigor and activity. Most important of all, 
however, are the rising tides of spiritual interest, and the fact that 
the Christward movement in so many fields is growing in volume 
and momentum. It is a startling fact that in the face of such a 
situation, it is entirely possible that in this critical and fateful hour, 
the Christian forces may fall short, simply through failure to com- 
bine in time. May God help us not only to see, but likewise to 
seize the present unprecedented opportunity. Through all these 
considerations do we not hear the imperative summons to draw 
together in order that there may be liberated fresh and greatly 
augmented energies? 

In the first place, what are some of the new or added forces 
which will be released for the missionary movement through in- 
terdenominational, international, and inter-racial cooperation? 
Without shadow of doubt, such cooperation will augment the finan- 
cial resources placed at the disposal of the missionary movement. 
Today almost every church and missionary organization is ham- 
pered through lack of sufficient available funds. In not a few 
bodies represented here the financial situation is truly alarming. 
What is the difficulty? The situation is surely not because ade- 
quate financial resources do not exist. Within a few days, the 
New York “Times” has called attention to two documents recently 
issued by the government,—one by the Bureau of the Census, 
based on information available up to 1922, and the other by the 
Bureau of Internal Revenue, also based on data in hand in 1922. 
These two publications estimate that the wealth of the United 
States, that year, was not less than $320,000,000,000. This rep- 
resents a ten-fold increase within fifty years. The striking fact 
about this colossal figure is that, even without including the wealth 
of Canada, it is more than the equivalent of the estimated combined 
wealth for the same year of Great Britain, Ireland, France, Ger- 


212 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


many, Holland, Norway, Sweden, Denmark, Finland, Switzerland, 
Italy, Australia, New Zealand, and South Africa. You will recog- 
nize that this catalog of countries includes virtually all of the 
other home base countries, that is, the countries which send 
missionaries. 


Nor is the financial embarrassment of the missionary cause due 
to the fact that people in this country are not disposed to devote 
their money to unselfish causes. Recently, the Boston “Tran- 
script” stated that, in 1924, Americans gave $2,500,000,000 to 
altruistic causes, apart from all they gave toward religious objects, 
and apart from all that was given toward welfare enterprises by 
municipalities and state governments. No other countries in the 
world have a record at all comparable to this. Nor is the present 
cramped financial position of our missionary Boards due 
to the fact that there are not abundantly sufficient resources 
in the hands of the Christians of our country. Recent studies of 
lists of donors to various unselfish causes, including not only those 
making gifts toward religious objects, but also toward general 
philanthropy and education, show that between seventy and 
eighty per cent. of the persons on these lists have ecclesiastical 
connections, that is, are members of churches. These studies also 
show that the gifts come from only about ten per cent. of the 
people, and that they are by no means confined to the rich. 


Why, then, are not the financial energies of our constituencies 
more largely liberated for the missionary cause? There are dif- 
ferent answers to this question, but one of the most important is 
that our. policies and plans do not impress those who should give 
as representing the wisest, most economical, and most productive 
use of funds. They are not at all staggered by the magnitude of 
the sums required for world-wide missions; many of them are fa- 
miliar with the requirements of large business enterprises. On 
the contrary, they cannot but wonder at the smallness of our plans 
and demands. They do not object to large expenditures, but they 
do object to any waste due to unnecessary duplication of expendi- 
ture and of effort caused by the failure of different groups of 
Christians to cooperate. 


Time after time you and I have hora donors commend what 
we might call the zoning plan, followed in Korea and Mexico, by 
which each of certain denominations assumes financial responsibil- 
ity for the work in a given part of the country; or the economical 
and effective method employed by the Boards that unite in the sup- 
port of union colleges and other educational and philanthropic insti- 
tutions in different parts of the mission field; or the highly multi- 
plying value of the work accomplished by the National Christian 
Councils of China, India, and Japan, or by the Committee on Co- 
operation in Latin America, or, above all, by the International 


NEW FORCES RELEASED BY COOPERATION 213 


Missionary Council, all of which agencies have united in study, 
in planning, and in action, the various Churches and missions re- 
sponsible for work in certain great areas. Without doubt, well 
conceived plans of cooperation will result in relating new tides of 
power to the missionary enterprise. 

You may be interested in a recent incident which illustrates 
this point. A certain American citizen, whose name, I fancy, you 
would not be able to guess, was impressed with the un-Christian 
differences manifested among the Christians in Jerusalem and in 
other parts of the Holy Land. On the other hand, he learned of 
the cooperative plan by which the Young Men’s Christian Associa- 
tion in Jerusalem, representing and serving all our churches, has 
united to such a remarkable degree in membership, in spirit, and 
in practical effort, the Christians of so many names, and even 
others in sympathy with the Christian program. He went to one 
of the banks in New York shortly after Christmas, and deposited 
$400,000 toward a modern Young :Men’s Christian Association 
building for Jerusalem, and did so on two conditions: one, that 
his name should never be made known; and the other, that when 
the building is completed there should be placed in it a tablet in- 
dicating that the building has been established for the glory of 
God, and in memory of His Only Begotten Son. You will agree 
with me that that is what we should call unselfish giving. When 
the fact was mentioned, a few days later, in the hearing of another 
Christian layman, he said, on the same condition that his name 
should not be mentioned, ‘‘I would like to give as much as $25,000 
toward installing in that building a pipe organ to further the ex- 
pression of praise to the Redeemer.” Another man on Wall Street, 
learning of this action, has promised as much as $12,000 toward 
placing chimes on the building, when it is erected, desiring, as 
he said, “that the praises of Christ may sound out over the hills 
where He taught and prayed and gave His life for the sin of the 
world.” When my friend, Dr. A. C. Harte, mentioned these gifts 
to one of the leading Jewish lawyers, this man promised that either 
he alone, or he in company with his fellow religionists, would pro- 
vide $50,000 toward the undertaking, because of its unifying in- 
fluence, not only among Christians, but in establishing fraternal 
relations between Christians and Jews. 

In the second place, a policy of cooperation entered 
into heartily by our various Christian denominations and 
by the Christians of different nationalities will inevitably 
result in strengthening the intellectual leadership of the 
missionary enterprise. Here our need is admittedly great. It 
reminds one of an article that appeared in the London “Spectator” 
entitled, ‘“‘“First-Rate Events; Second-Rate Men.” In the world 
today, events of the first magnitude and significance are transpir- 
ing, but is it not true that we have far too few leaders of the 


214 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


highest ability and furnishing to cope with these great and press- 
ing issues? We need on every hand in the Christian missionary 
movement more thinkers and fewer mechanical workers. We 
must discover more of the leading minds in the Churches, and relate 
their constructive abilities to the missionary tasks. There are all 
too few creative minds. There is need, as has been already pointed 
out in this convention, of something new to be born, as the for- 
eign missionary movement itself was generated. Great indeed is 
the need of men and women who can re-think, re-state, re-interpret 
the missionary message, and, where necessary, revise the mission- 
ary methods. I repeat that there are never, in any sphere, too 
many leading minds. There are seldom enough of them in any 
given denomination or country. 


It is maintained that sound policies of cooperation, widely 
extended, will result in releasing the desired new intellectual forces. 
How can this be? In the first place, cooperation among denomina- 
tions, as among different nationalities, will result in stimulating 
one another to good and better intellectual works. Every number 
of the “International Review of Missions” is a demonstration of 
this fact. Take for example, the article by Professor Hogg of 
Madras Christian College, in the January number entitled, “To 
the Rescue of Civilization.” This article is based on a penetrating 
and sympathetic study of the writings of Dr. Schweitzer, the 
famous German medical missionary working in the heart of Africa. 
This quarterly magazine, going as it does to thousands of the most 
thoughtful persons in all parts of the world, makes possible the 
bringing of the fruitful work of these two stimulating German 
and Scotch minds to bear on the thinking of missionary admin- 
istrators and scholars the world over. If it had not been for the 
cooperative plan which called this periodical into existence and 
maintains it, it would not be possible for the leading minds of the 
various countries to make their contribution to one another, and 
thus to enrich all. 


Cooperation, again, augments the intellectual resources of 
every cooperating body through pooling the intellectual abilities 
and contributions of all. It would be difficult to overstate the ben- 
efits which have come to all the Churches at work in China, and to 
every missionary society interested in that field, from the work of 
the Educational Commission composed of President Burton of the 
University of Chicago, Professor Roxby of Liverpool, President 
Butterfield, President Woolley, Bishop McConnell, and Dr. Rus- 
sell, together with their able Chinese collaborators. International 
cooperative plans have made available to all agencies interested in 
the uplift of Africa, both missionary and governmental agencies, 
the results of the discerning and constructive studies of Dr. Thomas 
Jesse Jones. Mr. W. J. McKee, a Presbyterian industrial mis- 


NEW FORCES RELEASED BY COOPERATION 215 


sionary in India, has accomplished an educational work of great 
originality and of the utmost practical value. His experiences and 
conclusions should be made available to a score of other mission 
Boards, and some cooperative plan should be devised to ensure 
that this be done. 

It is expensive business for each mission to have to acquire 
in its Own way a rare experience like this, which, through coopera- 
tion, can be shared with all. In these days we hear a great deal 
about group thinking. Emphasis placed on this process is emphasis 
wisely and productively placed. It is the very essence of coopera- 
tion, thus to make possible the thinking of one complementing or 
supplementing that of others. The need for the enrichment of 
mind and comprehensiveness of view which comes from such united 
study and thought is more imperative just now than ever before. 
Why should certain denominations, missions, and national groups 
continue longer to suffer intellectual impoverishment, and fall short 
of the intellectual mastery of their problem, and fail to afford a 
real intellectual leadership, through intellectual isolation, due in 
turn to the failure to cooperate? 

Thirdly, cooperation on the part of the Churches, as well as 
of the different nations which are engaged in missionary under- 
takings, will develop a larger and truer statesmanship for the 
Kingdom of God. Senator Elihu Root one day remarked to me 
that we may judge of the stage of advancement of the statesman- 
ship of a nation by its ability to cooperate with other nations. I 
sometimes think we might reverse his statement, and say that only 
through cooperation do we have supplied the conditions which 
make possible the development of the most advanced type 
of statesmanship. True it is that some of the finest exhibitions of 
Christian statescraft are those which have come through the con- 
certed thinking and planning of the Christians of different com- 
munions and nationalities in great worthwhile common under- 
takings. 

The manner of life of far too many administrators, Board 
members, and church leaders is not conducive to the development 
of Christian statesmanship. One has in mind the fact that such a 
disproportionately large amount of their time and attention is 
today given to promotive activities. We need to be drawn out of 
the meshes of our ordinary financial and administrative routine into 
fellowship with kindred minds of other bodies. Every genuinely 
cooperative, unselfish enterprise brings us out into a land of larger 
dimensions. The greatest contribution of the World Missionary 
Conference of Edinburgh, and of its eight related international 
and interdenominational Commissions, was that it yielded a few 
missionary statesmen, such as Oldham, Watson, Allegret, Richter, 
and Cheng Ching Yi. Great is the need right now of augmenting 
such leadership of the missionary forces of the world. God grant 


216 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


that the processes again set at work here at Washington may like- 
wise result in giving us another and larger group of men and 
women who will exhibit in the coming years the true marks of 
Christian statesmanship—vision, comprehension, foresight, rever- 
ential regard for the past, unselfishness, power to cooperate, and 
unselfish ability. 

Again, the missionary message will be wonderfully enriched 
through the most intimate cooperation of all true believers. In 
fact, is not genuine cooperation and unity absolutely essential to 
ensure the giving of full orbed expression to the message of the 
Church of Christ? Christ has not revealed himself solely or fully 
through any one nation, race, or communion. No part of man- 
kind has a monopoly of His unsearchable riches. Every national 
and denominational tradition has a contribution to make which 
can enrich the whole Body of Christ. The help of all who bear 
His name and who have had experience of Him is necessary ade- 
quately to reveal His excellencies and to communicate His power. 
For as in Christ who is the Head, there is ‘neither Jew nor 
Greek, neither male nor female, barbarian, Scythian, bond nor 
free’—not because He is none of these, but because He is all of 
them—so the Church—which is His Body—cannot be perfected 
until “they shall bring the glory and the honor of the nations into 
it,” that is to say, until the spiritual characteristics of every race 
and Christian name have been, not submerged, but brought to their 
individual perfection in a perfect whole. 

The reason why you and I, as Americans or Canadians or 
Europeans, or as Methodists or Baptists, value that which is most 
distinctive to us, is not because it is ours, but because we honestly 
believe it is the truth. Should we not, therefore, wish to come 
into such relations to all other Christians, of whatever name or 
sign, that we may share our priceless possession with them? Every 
race, every land—small as well as great,—every denomination, not 
only has the right, but should also have the opportunity, thus to 
express itself and thus to make its contribution. How shall this be 
accomplished, save through cooperation or Christian unity? What 
deep and inspiring spiritual significance this lends to every such 
cooperative enterprise as the International Missionary Council, the 
Foreign Missions Conference of North America, and similar bodies 
in different parts of the world. 

How much the rising national Churches, to which so many 
references have been made in the sessions of this Convention, will 
be profited from entering into such cooperative relations as will 
keep them in touch with organized Christianity of other lands. 
Surely every Church will profit from preserving intelligent con- 
tacts with historical Christianity. Name the century in the life of 
the Christian religion which does not have its rich contribution to 
make to every living Church of today. The same is true of credal 


NEW FORCES RELEASED BY COOPERATION 217 


Christianity. Name the creed of Christendom which does not em- 
body and state truths in terms which will help to buttress and 
strengthen every Christian communion. Moreover, what cannot 
each rising and struggling, as well as each strong and expanding 
Church, gain from the most intimate relation to vital and applied 
Christianity wherever it is found the world over. 


In the fifth place, such cooperative relations will not only 
enrich our message but also, therefore, enrich our lives, enrich our 
spiritual experience, and wondrously enrich our spiritual fellow- 
ship. This leads us into one of the most profound mysteries and 
most transforming truths and processes of the Christian revela- 
tion. Well may we ponder, and ever and again ponder, the en- 
riching and unfathomable ideas contained in the words, “Until 
we all come in the unity of the faith, and (as well as) the knowl- 
edge of the Son of God unto the perfect man, unto the measure of 
the stature of the fullness of Christ.” Thus, through the knowl- 
edge of one another in the pathway of sacrificial service for one 
another in the great cooperative and unifying activities of the 
Kingdom, as well as through the knowledge of the Son of God, 
we are indeed perfected. 


How little have we entered into the marvelous power of gen- 
uine Christian fellowship, we of different Christian names. What 
an incalculable reinforcement of power will come to each one of 
us, if we enter into such fellowship. Was it not such a fellowship 
that Christ created, and has forever made possible? It was such 
a fellowship that conquered the Roman Empire. It has been such 
a fellowship which has furnished the spring of power of the 
‘Moravians, who have so beautifully and triumphantly illustrated 
the power of international and inter-racial cooperation. In a meas- 
ure, Edinburgh yielded such a fellowship. One wonders what 
might have resulted from that fellowship had it not been for the 
war. Zinzendorf prayed that he might be baptized into a sense 
of all conditions, that so he might enter into fellowship with all. 
May we not reverently, the five thousand of us here from so many 
Christian bodies, and representing so many lands and races, make 
the same intercession, and, as we go forth from this place, ever 
lend ourselves to those attitudes, spiritual exercises, and cooperative 
policies which will result in our entering into an abundant answer 
to our united prayers? 

Again, the apologetic power or influence of the Christian reli- 
gion will be enormously increased through genuine cooperation and 
unity. The unity or oneness among His followers down the gen- 
erations, for which Christ prayed, was not to be regarded as an 
end in itself, but rather as a means to ensure the great central end 
of Christian missions, namely, “that the world may believe.” Thus, 
this is the great, the triumphant apologetic. Wherever and when- 


218 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


ever we find the Christian faith failing to sweep the field in 
triumph, we do well to examine ourselves as to whether one of 
the chief causes, if not the chief one, may not lie right here. Divi- 
sions among the Christians—denominational, national, racial—have 
ever been a stumbling block; but with the recent rapid shrinkage of 
the world, these divisions have become more serious and intoler- 
able than ever. 

In my recent visits to different parts of the Moslem world, I 
was solemnized and humbled to find that the principal argument 
the Mohammedans were using against us is that of our divisions. 
‘The same is true, when we get to the bottom of it, with reference 
to the attitude of unbelievers everywhere. To preach the brother- 
hood of man, and then to stand aloof from one another on the mis- 
sion field, or at home, or to fail to fraternize or to cooperate, belies 
our teachings, and creates the impression that Christianity, like 
other religions, has lofty ideals, but that the practice of its followers 
or promoters shows that it is impracticable. We must do away with 
this stumbling block. To this God is unquestionably calling us. 
If we can forget that we are Americans, Canadians, British, Chi- 
nese, Dutch, French, Germans, Indians, Japanese, Scandinavians, 
or that we are Baptists, Congregationalists, Disciples, Episco- 
palians, Friends, Methodists, Presbyterians, LLutherans;—in the 
work of making Christ known to peoples in Asia, Africa, Latin 
America, or Europe, or of North America, we have gone a great 
way toward proving to unbelievers who are moved by facts, that 
the religion of Jesus Christ is the great solvent of the racial and 
national alienations of the world, and, therefore, is the mightiest 
force operating among men. The present is the time of times to 
present this apologetic. 


In the seventh place, well considered policies and measures 
and rich experiences in the realm of cooperation will give the mis- 
sionary cause a fresh power of appeal to men and women of large 
affairs, of large capacity, and of large influence. We stand in 
need of just such a power of appeal. We have lost something 
which in the pre-war days we had in the interdenominational and 
international Laymen’s Missionary Movement. I am _ reminded 
that the man to whom God first gave the vision of this movement, 
and who gave himself with undiscourageable enthusiasm to its 
realization, was John B. Sleman, one of the most useful laymen 
of Washington. He told me that the vision came to him when 
he was attending a great convention of the Student Volunteer 
Movement in Nashville. Shortly after that he came to discuss the 
matter with me in my office in New York. I am ashamed to say 
that I was not more responsive to his vision and plan. I had ac- 
quired the habit of discouraging, on general principles, the launch- 
ing of new organizations. Time soon convinced me, however, that 


NEW FORCES RELEASED BY COOPERATION 219 


his vision was God-implanted, and I ever afterward counted it a 
privilege to collaborate with him. 

What was it which enabled the Laymen’s Missionary Move- 
ment to make such a powerful appeal to the imagination and the 
will of countless leading laymen on both sides of the Atlantic? In 
the first place, it was the largeness of the task presented. It took 
the combined programs of all our Churches to make possible such 
a presentation. In the second place, these men of large vision and 
large affairs were appealed to by the wholeness of the task. Above 
all, in the third place, they were impressed by the presentation of the 
oneness of the task; in other words, it was presented as a colossal, 
cooperative undertaking which could not be accomplished apart 
from the united planning and effort of all the Christian forces. 
This was, and still is, the language which the modern mind, espe- 
cially of men and women of large views could understand, and it 
_ never failed in any land to call forth from them a great response. 
Such persons are accustomed to see and to deal in large dimensions. 


I think just now of one of the three men of largest affairs 
in America, if not in the world, a most efficient and helpful lay- 
man of one of our principal communions. He is admittedly one of 
the busiest men in the nation. If we had gone to him for one 
hour of his time, we probably would have failed to get it. We 
went to him, however, and asked for three full days of his time, 
in order to think through with us a large plan for constructive 
cooperation on the part of all of our Christian bodies. That idea 
and possibility gripped him, and he gave us, without begrudging, 
the three days. He became so interested by that time, that when 
we asked him to join us in a five-day gathering for exposing a 
large body of laymen and clergymen from all over the country to 
the cooperative plan, he not only came, but likewise brought his 
wife, and was an invaluable factor in developing the vital con- 
structive program. Still later, he gave large blocks of his time 
to advocating the principles underlying the proposed cooperative 
effort. This is not an isolated case. It could be readily enforced 
by like striking examples in different countries. To ensure even 
arresting the attention, still more enlisting the collaboration, of 
such men we must present to them something really worth while. 
They do not want to deal with fractions. No sectional appeal will 
call forth from them a truly great response. But the vastness of 
the true unity of the sublime undertaking of world-wide missions 
will draw them like a magnet. As we think of enlisting, as we 
must enlist if we mean to win out, a large number of the busiest, 
most important, and most influential laymen of our day, we may 
well seek to illustrate again the creed of Saint Augustine, “A 
whole Christ for my salvation, a whole Bible for my staff, a whole 
church for my fellowship, a whole world for my parish.” 


220 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


Again, the great powers of the new generation will be en- 
listed through large programs and plans of cooperation, federa- 
tion, and unity, whereas a failure at this vital point may lose this 
generation to our cause. We do well to remind ourselves that 
we have a new generation to win to the missionary program. They 
have by no means been won, as I can testify from first-hand con- 
tacts at home and abroad. At present, our plans do not powerfully 
appeal to the young men and young women of from twenty to 
thirty years of age. I have in mind the new generation, not only 
as we find it in North America, Europe, and Australasia, but also 
throughout Asia, Latin America, and parts of Africa. We must 
present to them a challenge vast enough to appeal to their imag- 
ination, dificult and exacting enough to call out their latent en- 
ergies, absorbing enough to save them from themselves, tragic 
enough to counteract and overcome the growing habits of luxury, 
love of ease, pleasure, and softness, and overwhelming enough to 
drive them to God. Moreover, to win their whole-hearted alle- 
giance, we must be able to show them that ours is a united task. 
Their minds are made up that they will not stand for divisive 
policies and plans. Never has the indispensability and victorious 
power of united planning and action been so burned into the con- 
sciousness and so anchored in the convictions of a generation, as 
in the case of the young men and young women whom we have 
in view when we speak of the new generation. Their intimate col- 
laboration with us, and their increasing acceptance of the burden 
of responsibility for initiative and leadership, are indispensable 
to us. 

They have powers to bring to us which we simply must have. 
I refer to their abounding hopefulness, which alone can adequately 
counteract the pessimism which still so largely obtains even among 
Christians. They will bring to us a flood of idealism, for, thank 
God, many of them are still living on the mountains, and have re- 
fused to come down into the mists of the valleys in these days of 
reaction. They will bring to us that priceless power, the power of 
vision, for this is a distinguishing characteristic of youth. While 
some old people have the power of vision, is it not true that in 
nearly every instance the visions which command them were im- 
parted to them in the days of their youth? This new generation 
will enormously augment the spirit of adventure in the Christian 
‘ Church, and this is supremely desirable, for we are entering upon 
a period of unexampled warfare. As I have already pointed out, 
the next half generation bids fair to constitute the most difficult 
period in the life of the Christian religion. This means warfare. 
You and I of an older generation stand ready to die fighting in 
our tracks for the same ideals and the same vision which command 
so largely the most discerning and unselfish of the new genera- 
tion; but we will not live long enough to fill in the vision, Our 


NEW FORCES RELEASED BY COOPERATION 221 


years will not be sufficiently numerous to effect those extensive, 
and still more, those profoundly intensive changes which are essen- 
tial to the establishment of the new order, wherein righteousness, 
unselfishness and world-wide brotherhood are to dwell. The new 
generation, however, have at their disposal the necessary unspent 
years to fill with living content of reality this vision. 

And, finally, effective, fruitful, triumphant cooperation is ever 
accompanied with fresh accessions of spiritual power. The reason 
is a simple one, but one that we are so prone to forget, namely, 
that the cooperation we so much desire can never be realized apart 
from the help which comes from superhuman wisdom, superhu- 
man love, and superhuman power. Therefore, wherever it is 
achieved, it is found to be in line with the tides of Divine power. 
No other great desirable process and result is beset with such diffi- 
culties. There are the difficulties of isolation—geographical, 
linguistic, mental; difficulties resulting from narrowness and prej- 
udice—denominational, national, racial; difficulties due to pride 
and selfishness—personal, ecclesiastical, as well as that of nation- 
ality or race; difficulties due to conservatism—inertia, fear, and 
lack of vision. 

Moreover, there are unquestioned dangers which attend the 
development of cooperation between churches and between nations. 
Wherever new and great energies are liberated, very real dangers 
are to be found. Chief among these dangers are those due to 
ignorance, to neglect of sound guiding principles, to lack of clear 
thinking, to want of forethought or to failure to count the cost, 
to lack of sufficiently close collaboration, or of continuous vigilance 
on the part of all concerned. These difficulties and dangers, how- 
ever, are in a very real sense our salvation. They will inevitably 
drive us to God, and serve to deepen our acquaintance with Him, 
and thus lead to the discovery of His ways, His resources, and, 
therefore, His abundant adequacy. If we who cherish the vision 
of a coming better day of cooperation and unity, were not con- 
fronted with situations which we honestly know are too hard for 
us to cope with, not only singly, but also collectively, we would 
by no means be so likely to seek His face, and to come to know 
His wondrous power. Some churches, nations, and races are 
more in danger than others of relying on their strong human or- 
ganization, their money power, their brilliant intellectual leader- 
ship, rather than on the limitless power of God. Cooperation has 
invariably failed to realize its highest values when it has not rested 
on the solid ground of a deep spiritual unity. 

Jesus Christ was familiar with the problem of disunion, lack 
of concerted effort, and want of love and spiritual solidarity among 
His professed followers. His solution was strikingly unique. He 
summoned them to love one another, to serve one another, and 
thus actually to unite with one another. By His own example and 


222 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


teaching He made it forever clear that this wonder work of vital 
union among those who bear His Name, is the work of God. He 
took them to an upper room. He washed their feet, and then said, 
“If I being your Master wash your feet, ye also ought to wash 
one another’s feet.” He thus revealed the irresistible unifying 
power of mutual, humble service. He took some of them to the 
Garden. While they failed to watch with him one hour, their 
memory did not fail them, and later they pondered the depth of 
the meaning of His agonizing intercession, and of His sacrificial 
obedience even unto death, which broke down forever the middle 
wall of partition, and thus made possible the unity of all believers. 
He sent His disciples later to another room with instructions to 
tarry until they entered into a corporate experience—an experience 
where, as a result of having their differences submerged or gath- 
ered up into an unselfish comprehension, the conditions were real- 
ized which made possible the outpouring of the Holy Ghost sent 
down from Heaven, and the triumphant progress of the early 
Christian Church. That through all time there might be no doubt 
among Christians, and that we might not miss the way, with ref- 
erence to the deepest secret of achieving not only triumphant co- 
operation but genuine spiritual unity, He Himself set the example 
by praying that His followers through all time might be one. Only 
as we enter into the mind and heart of Christ, by simple reliance 
upon a Presence and a Power infinitely greater than our own, will 
we gain the spiritual dynamic essential for the realization of gen- 
uine cooperation and unity. 

There are a sufficient number of Christians in this convention, 
if they would but form the undiscourageable resolution to under- 
stand each other, to continue and extend the atmosphere of belief, 
the vision, the fellowship of these never-to-be-forgotten days, and 
to unite in planning, action, and intercession,—to advance by unbe- 
lievable leaps and bounds the world-wide missionary enterprise. 
Let each delegate dedicate himself afresh to the Lord Jesus Christ, 
and resolve so to act with reference to his fellow Christians of other 
communions, nations, and races, that if his colleagues here would 
under his influence do likewise, a great many scattered all through 
this great assembly might not taste death until they see the King- 
dom of God come in power. 


THE PLACE OF FOREIGN MISSIONS IN THE 
CHURCH AT HOME 


WHY FOREIGN MISSIONS? 
THE REVEREND ARTHUR J. BROWN, D.D., LL.D., NEW YORK 


The reasons for promoting the foreign mission enterprise 
must be strong, else why have several thousand delegates come 
to this convention? Else why have 28,000 foreign missionaries, 
the best types of Christian character and culture, left their homes 
and native lands to go to the distant parts of the earth? Else why 
did the Christian people of Europe and America last year give 
$44,448,000 to maintain the missionaries and their work? Such 
effects must have an adequate cause. But since I have been asked 
to discuss it, J enumerate a few considerations. This audience, of 
course, requires no argument on this question. 


First, because Christ commanded his disciples to preach his 
Gospel in all the world. I spend no time upon this. For all who 
count Jesus Christ as Lord, his word is final. “Should we try 
to convert India?” asked a young clergyman of the Duke of 
Wellington. “What are your marching orders, sir?” was the stern 
reply. However, there are other reasons which would be decisive 
in themselves, even if Christ had not spoken thus. So I add: 

Second, because a true Christian experience prompts us to 
seek all men. Christianity is a world faith. Ruskin quotes Southey 
as declaring that no man was ever yet convinced of any momentous 
truth without feeling in himself the power as well as the desire of 
communicating it. Bishop Wilberforce said: “If my faith be 
false, I ought to change it; whereas, if it be true, I am bound to 
propagate it.’ We believe our faith to be true. That conviction 
prompts us to give it to all who do not possess it; and by one of 
the paradoxes of the Christian life the more religion we give away, 
the more we have left at home. Propagation is a law of the spir- 
itual life. The genius of Christianity is expansive. A living organ- 
ism must grow or die. The church that is not missionary will 
become atrophied. All virile faith prompts its possessor to seek 
others. Christ commanded us to go, but we should have had to 
go, anyway. Our Lord did not add a new duty. He simply voiced 
the most inspiring and imperative conviction of the regenerated 
human heart in that categorical imperative: “Go ye into all 
the world and preach the Gospel to every creature.” Obedience 
is not a grudging duty, but a natural expression of Christian 


experience. 
223 


224 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


Third, because all men need the Gospel which we possess. 
It was not given for us alone. God is not a national deity, but 
the Sovereign and Father of the race. Jesus Christ is “the pro- 
pitiation for our sins, and not for ours only, but also for the sins 
of the whole world.” We are told that non-Christian peoples have 
religions of their own; but if Confucianism and Buddhism are not 
good enough for us, they are not good enough for the Chinese 
and the Siamese. Judaism is the best non-Christian faith that the 
world has seen, but the Son of God came to reveal something 
better. What right have we to regard as a white man’s preserve 
a faith which was announced for all mankind? If we need Jesus 
Christ, we may be sure that Asiatics and Africans need Him, for 
they are our brother men, made in the image of God like ourselves. 


He who has knowledge that is essential to the welfare of his 
fellow men is under solemn obligation to convey that knowledge 
to them. It makes no difference who those men are, or where 
they live, or whether they are conscious of their need, or how 
much inconvenience or expense he may incur in reaching them. 
The fact that he can help them is sufficient reason why he should 
do so. We have the revelation of God which is potential of a 
civilization that benefits man, an education that fits him for higher 
usefulness, a scientific knowledge that enlarges his powers, a 
medical skill that alleviates his sufferings, and, above all, a relation 
to Jesus Christ that not only lends new dignity to this earthly life, 
but prepares one for eternal companionship with God. “Neither 
is there salvation in any other.” Therefore, we must convey this 
Gospel to the world. There is no worthy reason for being con- 
cerned about the salvation of the man next to us which is not 
equally applicable to the man far away. Our “neighbor” is man 
everywhere. The only race is the human race. It was Cain the 
murderer who said that he was not his brother’s keeper. I am 
sometimes asked: “What becomes of those who die without having 
heard of Christ?’ I can only reply that God will decide that, but 
that the practical question for us to consider is: “What will 
become of us if, knowing Christ, we fail to tell the world about 
Him. Does the world need the Saviour? The lurid glare of its 
need is writ large upon the earth. Shall we not enter with new 
intensity of passion into the agony of spirit which led St. Paul, 


when he looked out upon the world of his day, to cry: “I am 
debtor !” 


Fourth, because Christ can do for all men what He has done 
for us. Missionary experience of a hundred years has shown that 
additional chapters in the book of Acts might be written. Trans- 
formed lives and great social reforms testify to the continued 
power of the Gospel. A Chinese merchant was converted. How 
do we know that he was converted? Well, he went home and 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 225 


destroyed his scales and bought new ones. Conversion to him 
meant sixteen ounces to the pound. There are some merchants 
not so far away as China who need that sort of Gospel. A Sia- 
mese chief was converted. How do we know that he was con- 
verted? He had the reputation of being a hard man. Well, he 
called his neighbors and friends together and told them his de- 
cision. He put away all his wives and concubines, except his 
first wife, making provision for their support so that they would 
not suffer. He paid his debts, surprising his creditors who had 
never expected to get anything out of him. He asked the pardon 
of all persons whom he had wronged and his desire to make resti- 
tution. Then, kneeling down before the assembled company, he 
solemnly dedicated himself and all that he had to the service of 
Jesus Christ. 


It has been demonstrated that many non-Christian peoples 
needed only the regenerating touch of the spirit of God to awaken 
to new life. The peoples of China, India and Japan are higher 
in the scale of civilization than our ancestors were when the first 
foreign missionary found them. Why should we doubt that Christ 
can accomplish in them what He has accomplished in us? There 
is a phrase that was formerly common in missionary circles which 
I trust that we have abandoned—“poor heathen.” Good taste for- 
bids such phariseeism in talking about peoples whom we wish 
to win. 


Benjamin Kidd declares that there is no scientific ground for 
regarding one race as inherently superior to others, that the qual- 
ities which have given preeminence to the white race have been 
wrought into it by centuries of Christian teaching. Let the same 
Christian teaching operate upon the non-Christian world and even 
more remarkable results may be witnessed. We are not sending 
missionaries to these people because they are our inferiors, but 
because they are our brethren, bearing the same burdens, meeting 
the same temptations, weeping under the same bereavements, and 
needing the same God as ourselves. We know that Christ can 
help them, because He has helped us. I have seen something of 
the meaning of the Gospel to them. There rises to my vision a 
never-to-be-forgotten scene in Chairyung, Korea. We had ar- 
rived at a late hour, hot and tired and dusty. We wanted to go 
to bed. But we were told that the Christians had assembled in 
the little church and were expecting us. So we went over. Being 
too weary to speak, I asked them to tell me what Christ had 
brought to them. One by one they eagerly jumped up all over 
the room. “Forgiveness,” said one. “Joy,” said another. “Strength 
to meet temptation,” “peace,” “guidance,” “eternal life,” “comfort 
in sorrow,” added others. Deeply thrilled, I said, “Let us pray.” 
And lo, the whole company bent prostrate with faces to the floor, 


226 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


and all began to pray at once in audible voice, until my heart was 
stirred, and I felt that the windows of heaven were opened, and 
that again angels were chanting as they did over the hills of 
Judea, “Glory to God in the highest, and on earth peace.” 


Fifth, because we have passed the age of provincialism and 
entered the age of cosmopolitanism. Thirty-five years ago my 
predecessor said that foreign missionary effort was for the peoples 
who did not touch our lives at any point. He could not say that 
today. Steam and electricity have brought together the most dis- 
tant nations. China is nearer to New York than California once 
was. The inter-relations of Asia and America have become so 
close that we can no longer be independent of Asiatics, nor can 
they be independent of us. We must make them better or they 
will make us worse. Today, as never before since Christ spoke, 
the field is the world, and we cannot leave any part of it out of 
our thought. How swiftly, portentously, the non-Christian na- 
tions are changing! There is something fascinating and yet some- 
thing appalling in the spectacle. Asia, where the race was born 
and where the greater part of it still lives; where art and science, 
literature and philosophy first appeared; where all the great re- 
ligions arose; where Hebrew sage and prophet spoke; where the 
Son of Man walked visibly before men; and where stood the great 
altar of the world on which the Lamb of God laid down his life 
for men—Asia is awakening from the torpor of ages! 


“The rudiments of empire here 
Are plastic yet and warm, 
The chaos of a mighty world 
Is rounding into form.” 


Sixth, because we must Christianize racial relationships. My 
time is passing and I cannot enlarge upon this. May I simply say 
that we must have done with the heresy that men can be Chris- 
tians as individuals and pagans as nations. The time has come 
for us to say that the law of the jungle shall not determine the 
policies of governments in their relations with one another; that 
Christ is for all life and for all the relations of life, and that no 
man becomes exempt from the law of Christ, when he is elected to 
a political office. 

Seventh, because we want to face the whole problem of the 
Church. No Christian program today is adequate which ignores 
the major part of the world. No narrow provincial or sectarian 
undertaking will stir the modern layman. He is planning big 
things in other spheres of action, and he is ready to plan big things 
in religion. It is a vast undertaking which confronts us; nothing 
less than winning the world for Christ. We like it the better because 
it is vast, because it summons all the strongest and noblest within 
us to dare and to do for Christ and the world. Foreign missions 
is the world program of the Church of God, the international mind 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME = 227 


upon the highest level, the emancipation of the church from the 
parochial and provincial into the wide spaces of the Kingdom of 
God. Such work calls for breadth of mind to comprehend, for 
statesmanship to plan, for volunteers to go, for money to equip, 
and for large-hearted men and women at home to sustain the 
majestic enterprise by sympathies and prayers, as well as by gifts. 


Eighth, finally and as supplying the power for these mighty 
tasks, because “He is able.’ These three words of Scripture should 
fire the soul of every missionary worker. We are not dealing 
with an impotent Christ, but with the Lord and King of the whole 
race of men. We do not undertake the task in our own strength. 
We are too weak for it; but “He is able,” “able to save to the utter- 
most,’ “able to subdue all things unto Himself,” “able to do ex- 
ceeding abundantly above all that we ask or think.’ We face this 
stupendous undertaking in His name and in His might. Remem- 
ber that Paul defined the Gospel in terms of power. ‘The Gospel,” 
he said, “is the power of God,” stupendous, magnificent power. 
Advancing science, wider knowledge of the universe and its laws, 
have given us a more and more overwhelming conviction of the 
mighty power of God. And we are co-workers together with God 
in giving the Gospel of His Son to every tribe and nation. This 
is our splendid task; this our inspiring privilege. Therefore, not 
with doubt, but with confident faith we say in the words of the 
familiar hymn: 


“March we forth in the strength of God 
With the banner of Christ unfurled; 
That the light of the glorious gospel of truth 
May shine throughout the world. 
Fight we the fight with sorrow and sin 
To set their captives free, 
That the earth may be filled with the glory of God 
As the waters cover the sea.” 


THE ADEQUATE FOREIGN MISSIONARY PROGRAM OF 
A DENOMINATION 
THE REVEREND RALPH E. DIFFENDORFER, D.D., NEW YORK 


It is becoming increasingly clear that any program adopted 
by any foreign mission Board or any group of Boards in America 
at the present time must be acceptable, at least in its method, to 
the great majority of our churches and the people in our churches. 
The day has passed, when we can adopt resolutions or frame a 
program in our Boards and expect that mere adoption to mean 
acceptability in our churches. Those of us who are concerned with 
the so-called cultivation of the home base are confronted today 
by what may be called “the rising consciousness of the churches 
in America.” In order that any program of foreign mission effort 


228 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


for a denomination in the future may become an expression of 
the normal Christian life of our people and our churches, it must 
be promoted, I think, throughout our denominations, not so much 
in a series of speeches, as through a series of round-table confer- 
ences for the interchange of opinion and for the reaction of mind 
upon mind, until it has been accepted. 

What I have to say this morning looks toward that method 
of procedure, and that only. There is time here merely to outline 
what is in my own mind with reference to the foreign mission 
situation in the decade ahead of us. 

First, the foreign mission Boards must lead off in a new study 
and a continual study of the foreign mission motive. This is 
fundamental. Our methods of work throughout the world, our 
approach to our home constituencies, our relationship to our na- 
tional Christians, in fact, our whole program will depend upon the 
motive of our foreign mission effort. There was a time when 
people said that the Gospel must be preached to the whole world, 
because it was commanded that it should be done, and many people 
today are moved by this worthy motive. Once, compassion and 
pity, especially to save people from the wrath to come, was a very 
compelling motive for the preaching of the gospel to the non- 
Christian world. There may be some people still who are moved 
by that motive. There was a time when the desire to be of help 
or of service to the world was a very compelling motive to many 
people, and this is true even in our own day. I am sorry to say, 
however, that, in the words of one of our nationals yesterday, the 
service motive is sometimes tinged with what he called “an offensive 
superiority complex,” that makes it difficult for us to proceed in 
these days with just that kind of motive. 

Today we must raise for discussion, and have accepted by our 
people, a motive that rests squarely upon love. Christian love 
recognizes the worthwhileness, the inherent value of every man 
throughout the world in his own right and in his own name, not 
because of any country or any race or of any color, but because 
through his nostrils there is breathed the breath of the living God. 
In our preaching Jesus Christ to every creature and to all creation 
we are releasing forces hitherto unrecognized by the world, forces 
that can cooperate with us in establishing the world-wide brother- 
hood of righteousness and love. 

This is the only motive, too, that will satisfy the leaders who 
are now arising in the new churches of the non-Christian world, 
who themselves desire in their own way to help in the work of 
bringing in a Christian world. 

Now the chief responsibility for studying these motives, for 
discussing them with our people and for proclaiming them to our 
churches rests upon the foreign mission Boards. This duty cannot 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 229 


be left to others, and we must proceed in all of our educational 
and programizing processes with this very fundamental responsi- 
ility defnitely in mind. 

In the next place (and answering many people who think that 
our foreign mission task is finished), the facts as they come to 
us from the world field show that there are still many unoccupied 
regions and many millions of people, who have not yet a single 
witness of Jesus. And as in former days so now, any adequate 
foreign mission program must take into account these untouched 
groups. However, in times past, we have programized these un- 
touched groups almost entirely in terms of geography as “unoccu- 
pied territory.” While I do not desire to minimize this conception, 
keeping in mind especially the hinterlands of South America and 
of the continents of Asia and Africa, yet we should realize that 
when the geographical frontiers are broken down, it amounts to 
little if we have agents of Christ in territories throughout the 
world, where the minds of the people are closed against us, and 
where whole groups in these so-called open countries have not yet 
been touched by the gospel message. In other words, our “unoc- 
cupied territory” has become more than territory. It is untouched 
groups and non-Christian phases of social living that must be won 
for Jesus Christ. In the future we will choose our noblest young 
men and women and send them forth to preach the gospel, and 
they will go with a conception of the gospel that can be proclaimed 
to all groups of men and will touch all phases of human living. 

A third factor, in an adequate foreign mission program for 
a denomination is very akin to the second. The first two points 
have been commonly accepted by us; the third one may not be so 
clear. The time has now come when the foreign mission Boards 
of North America must make it an avowed part of their program 
to see to it that our contacts with the non-Christian world are all 
Christian. By this, I mean that it is the concern of foreign mission 
Boards that our race relations shall be Christian, and that every 
vestige of race prejudice in America and throughout the world is 
eliminated. It is of concern to us to know whether the govern- 
ments are proceeding in their mandates to exploit the weaker 
peoples of the world. It is of prime concern to us that in our 
industrial and political contacts throughout the world the gospel 
of Tesus shall be predominant and preeminent, and that these con- 
tacts shall be Christian in every sense of the word. We will not 
be justified in the future in sending our messengers into the world 
only to have their messages neutralized by these un-Christian 
contacts. Therefore, I plead that we shall, from now on, take 
it as a legitimate, normal part of our foreign mission program 
in America to insist with all of our power and with all of the 
strength of our massed forces that the agents of so-called Christiar 
nations throughout the world shall be Christian indeed. 


230 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


Furthermore, in the fourth place, we must have the coopera- 
tion of all the agencies concerned. This note has been sounded 
many a time in this gathering and I am only mentioning it in 
passing. We certainly cannot make any plans for the unevangelized 
groups of the world, and face the last problem which I have just 
mentioned, that of making all our contacts Christian, unless we 
approach them in a united way. Just as in all the sessions of this 
convention, there has been so little of that denominational con- 
sciousness to mar our unity, so from its close let us go to our 
various Boards united on every phase of this work, until we 
make an impact upon the world that is really felt. These co- 
operative relationships will extend beyond our foreign mission 
groups. The more I study the task, the more I feel that the pro- 
gram of foreign missions is interrelated to our home missionary 
problem. It is certainly intricately related to the work of our 
educational institutions and to our whole system of religious edu- 
cation in America. 


For instance, what a challenge of Christian opportunity there 
is in our educational institutions today with the presence of hun- 
dreds, yes, thousands of foreign students? What type of friend- 
liness do they find? We can handle this problem of friendship, 
however, if we will only go about it in the right way through 
the introduction of these students into Christian homes. We 
ought to be concerned, though, with the teaching they are receiv- 
ing, the philosophy of life they are getting, and the examples of 
Christian living with which they are surrounded, for while we 
are sending our tens and tens as missionaries throughout the 
world, there go from our American institutions every year, hun- 
dreds of these well-trained students from Oriental lands, who 
are in a real sense missionaries of what America has to teach and 
to say. 


If, today, I desired to place my finger upon one matter im- 
portant for the future of foreign missions, I would like to say 
to the presidents and the deans and the professors of every edu- 
cational institution in America, that the days for the minimizing 
of religion and the days for the ridicule of the spiritual life in 
the class room and on the campus are gone and gone forever! 
There is no justification at all for our thinking that foreign mis- 
sions is an unrelated problem that stands off to one side in our 
denominational life. There is no hope of our making an impact 
upon the complex and the closely-knit social world of this day, 
unless it is a definite part of our program that all Christian agencies 
are linked together in certain, common tasks. 


The fifth factor in an adequate foreign mission program of 
a denomination arises out of our relations with the national 
churches, Some plan must be developed in our basic ecclesiastical 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 23] 


policies, as well as in our normal foreign mission and social con- 
tacts, for cooperation with these national churches. There is a 
chance now for us to swing too far to the left with reference to 
this matter. It has been an avowed purpose of foreign missions 
that we should go to the mission fields and help to establish the 
church as a Christian agency. Now we are coming to realize (and 
may it increase too!) that we must gradually withdraw ourselves, 
especially from all administrative positions. 


The kind of cooperation to which I refer is not the coopera- 
tion of supervision, nor is it the cooperation of withdrawal. There 
is as much danger in the latter, as there is in the former. But, a 
new problem is arising for us to work out in the basic organiza- 
tion of our church and ecclesiastical life; that is, a plan by which 
we may cooperate with these rising churches, and link their forces, 
newly released, with ours, in order that we may bring in the 
Kingdom of God. 


This is one of our most difficult program factors, as we 
think of the organization of what is technically called the “Mis- 
sion” on the field, and its relation to the groups of national 
churches. Such a plan of cooperation goes to the very heart of 
our ecclesiastical life in North America. It is just as important 
also that the churches upon the mission field should understand 
this point of view. It is one of the great opportunities of foreign 
mission agencies, in a world knit together as ours is today, to 
promote plans for cooperation between the Japanese churches and 
the Chinese churches and between the Chinese churches and the 
Indian churches, and between the Indian churches and the African 
churches and between the African and the European churches and 
the Latin-American churches. It is a problem which nothing else 
than a great united movement like an International Christian 
Council can possibly undertake and solve for us. 


Those who are studying the great currents of life around 
the world and especially the great migrations of peoples, are feeling 
acutely that there are points of contact which only the churches 
of the non-Christian lands can possibly make. Think of East 
Africa and the Indian migration; of the problems in Argentina and 
Uruguay and Chile and other Latin-American countries with ref- 
erence to Europe, and those of the islands of the South Seas in 
relation to the Chinese churches and elsewhere. This was brought 
very forcibly to our attention yesterday when a group talked about 
using Christian negroes from the West Indies to evangelize the 
Indian population of Central America. In a sort of maze these 
relationships rise up before us and demand the greatest states- 
manship and the most far-sighted policies on our part, as we 
present to our candidates, our missionaries and our ecclesiastical 
officers throughout the world this great big world-family concep- 


232 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


tion of the Christian churches of the world united in a common 
task. 

The last point, which it seems to me is the most important 
of all for this day, is the need of a very greatly enlarged program 
of missionary education and of a very greatly enlarged conception 
of missionary education. Some of us who have been studying 
these problems for many years feel that our missionary education 
has come to a crisis in its development and must be seen in per- 
spective once more, in order that it may be related to these new 
needs that are now arising in the programizing policies of the 
Boards. 

There was a time when missionary education consisted pretty 
largely in telling people about the land, the people, the government, 
the history, the early missionaries and the present policies and the 
outlook for Christian work. Each book had just seven or eight 
chapters, written uniformly about all the countries. Many of these 
facts are now the common talk of our leaders and our people, the 
information being available through many other agencies than our 
own. We have come now to a place where our great missionary 
enterprises, especially foreign missions, should be related to these 
great currents of religious thought that are now running through 
the world, and those great vital religious interests that are stirring 
the multitudes of people everywhere and out of which there is a 
deep longing that a new world will be born. There is a relation 
between war and foreign missions, and it ‘is for us, the leaders of 
the foreign missionary enterprise, to interpret that relationship to 
our people in the biggest missionary education movement that we 
have ever undertaken. Race relations have a relation to our foreign 
mission enterprise and it is for us, the most vitally interested 
group in all this country, to interpret race relations of a Christian 
sort to the people of America. 

It is for us to study the problems of economic imperialism, 
and not to confine the study to some one curtained in some far 
away office, but bring them out in the open, so that the great mass 
of public opinion can be brought to bear upon them, in order that 
we may not have our messages neutralized anywhere in the world 
by these problems and policies of government. When economic 
imperialism becomes a policy of any free government, it is the 
right and duty of such peoples to urge that the policy be so admin- 
istered as to yield justice and righteousness in these relationships. 
In the same manner our educational program will relate foreign 
missions to the exploitation of natural resources of weak peoples 
for private or corporate gain, and to the spread of modern industry. 

Miss Burton, last night, proposed that we secure a certain 
well-trained type of missionaries to deal with these problems, but 
I cannot see that in a world of international and industrial rela- 
tionships, we can depend on a small group of missionaries and of 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 233 


weak churches upon the field to grapple with this question. There 
may come a day when you and I will have to be discriminating 
about the things we buy, using a sort of union label of international 
significance, in order that we may get right industrial relations 
throughout the world. Our missionary education must reach out 
into these new fields, and our immediate problem is to integrate 
these great living vital issues before the world, with our foreign 
mission policies and programs. 

In closing, I think we must go one point further. The foreign 
mission agencies have the opportunity to interpret the life of God 
to the world and especially to our people at home, so that He will 
be to them a missionary God. The God that many of our people 
worship does not lift them beyond their own confines. The father- 
hood of God and the brotherhood of man are not vitally related 
to race problems and industrial conflicts, and to world-wide in- 
ternational relations. Our God is a comfortable God. To many 
He is a God of enlightened self-interest. There is no group in 
America upon whom the responsibility rests, as upon this group 
of foreign mission students and leaders, to interpret the univer- 
sality of God and of the provisions of His gospel, and to extend 
our vision and enlarge our sympathies. 

It may easily be seen that from my point of view the foreign 
mission task is far from finished. It will not be finished in the 
coming decade or quarter of a century. I see in it an enlarging, 
and ever enlarging program, until the churches of Christ all over 
the world are united in one common endeavor for the establishing 
and maintenance of justice, peace and good-will among all the 
races and nations of men. 


THE ADEQUATE -FOREIGN MISSIONARY PROGRAM 
IN A CONGREGATION 
THE REVEREND S. W. HERMAN, D.D., HARRISBURG, PENNSYLVANIA 


Since I began to think upon this theme, phrased as it is, one 
word has haunted me day and night. I speak truthfully. That 
word has been “adequate.” Most of us have some sort of a pro- 
gram in our congregations along missionary lines, but when tested 
by this word “adequate,” we do not feel satisfied with any program 
which we have been using. 

An adequate program of foreign missions in the local con- 
gregation is a theme to challenge our thought and mind today. 
However we may have evaded the direct issues and thrusts of 
some of the previous addresses, here there is no chance to dodge. 
Every last delegate here belongs to some congregation, and we 
may advisedly ask ourselves at this moment, in relation to this 
great question, the striking question: 


234 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


“What kind of a congregation would my congregation be, 
If every member were just like me?” 


The heart-searching quest for each one of us in this hour 
ought to be in relation to the congregation with which we are 
identified. Thousands of congregations are represented here in 
this great convention. They are the units upon which the de- 
nominational Boards depend for the carrying on of their work. 
What would be the significance of all that preceding speakers have 
said and said so marvelously and challengingly, if what they said 
cannot be referred directly to the congregations involved and re- 
ceived sympathetically by them. 

Some one in a heart-searching moment decided to make some 
sort of an analysis of conditions in his congregation. He tried 
for one year to determine certain percentages. He discovered that 
about fifty per cent of his congregation attended services; that 
about eighty per cent of his congregation came to the communion 
at least once a year; that about eighteen per cent or less were reg- 
ular contributors to the budget of current expenses and benevo- 
lences of the church. | 

I should like to have this question considered honestly and 
sincerely and truthfully answered. “What is the percentage of 
efficiency in my congregation in relation to an adequate program 
for foreign missions?’ Am I wrong when I say that I believe 
not ten:per cent of the congregations represented by the Boards 
here have any adequate program for foreign missions? If it still 
is true that the most imperative command of our Lord Jesus Christ 
was to go and teach every creature and baptize them in the Name 
of the Father and of the Son and of the Holy Ghost—if that is 
true, then what must be the measurement of our efficiency when 
this can be safely said? 

I pause just long enough for each of you to think over your 
congregation in the light of the knowledge which has fairly de- 
luged us in these days of this great convention. The past ought 
not to hold us; the future demands our most careful consideration 
and attention now. For my remaining period, I desire to state 
certain things that I believe ought to be in every adequate pro- 
gram adopted by any congregation of any denomination. 

In the first place, there must be perfect sympathy and co- 
operation on the part of a congregation with the great program 
announced by the denominational boards. We have heard denomi- 
national Board secretaries declare that the great difficulty has been 
that congregations, as such, seem to have no interest in studying 
the whole question from the standpoint of the Board; that the 
congregations were only too willing, without making any very 
great effort to enter into an understanding of the principles and 
methods of the Board, to criticize most bitterly and destructively 
its efforts to carry on their great work. You have noted the tre- 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 235 


mendous sweep which was presented in the viewpoint and from 
the viewpoint of the Boards of this great question. Was there a 
heart here unthrilled by such a demanding call to an understanding 
and an undertaking surpassing all understandings and under- 
takings of any other department of human activity? 

The second thing I should like to emphasize is the necessity 
of making a most constructive effort in every congregation to 
develop a thorough educational program that will cover the whole 
field of the foreign missionary enterprise. It would be a very 
easy thing for any of us to go into an average congregation of 
any denomination and submit that congregation to an examination 
upon their fields of activity, the types of work carried on in the 
fields, the personnel in the fields, the finished product, if you will, 
of the fields. You could safely predict that in the replies to such 
an examination ten per cent correct answers would be a liberal esti- 
mate. The time has come when the church needs to approach this 
whole question from a constructive educational standpoint. Into 
every department of the church’s activity must come this educational 
process along foreign mission lines. 

There came back to our shores sometime since a young mis- 
‘sionary upon his first furlough, his face aglow, his heart eager to 
tell his story. Six months after he had returned I happened to 
meet him. The change was pathetic. His eyes seemed dull; his 
heart seemed broken. This was his explanation: “I can’t be- 
lieve it, I can’t believe it. The home church seems so utterly indif- 
ferent, so utterly unmindful of the great work of foreign missions, 
there is no adequate response, no adequate appreciation of the 
great privilege of carrying on this, the greatest work that God 
has given.” 

I wonder how many of our missionaries on furlough would 
echo those tragical words of that young missionary who, as he 
went back to his field, said lie hoped to go back and stay and die 
and be buried among the people that he loved and that Jesus loved. 

There is a partial explanation. The explanation comes 
through the lack of information. We do not rebuke unduly or 
criticize too severely that vast number of men and women who 
have not entered into an appreciation of the values in the great 
literature of our centuries, seeing that they can’t read, never 
having been instructed. Why should we be unduly severe upon 
great masses of our Christian folk who have never been taught 
concerning these great fundamental matters pertaining ‘to the 
advancing of the Kingdom of God in the hearts of men every- 
where throughout the world? 

I should like to suggest that the only adequate program 
in my congregation must take into consideration the education 
of the little children, and the boys and the girls, and the men 


236 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


and women in every department and organization of the 
church’s activity. Let us, for a little while, forget this eternal 
struggle to have the best preachers or the best choir or the 
best church building or to be most successful in promoting so- 
cial activities, or this or that or the other thing, and get down 
to the business of the church of the Lord Jesus Christ at home. 

Now, to the third point; I do not believe that there can be 
any adequate missionary program in any local congregation 
until there has been an adequate stress of the great funda- 
mental principles which have to do with the conservation of 
spiritual resources. It seems to me that there must be estab- 
lished in the congregation a real effort to have folks appreciate 
their Christian resources, a new appreciation of faith, faith that 
will lead men, as we heard last night, to die, a new appreciation 
of the power of prayer, that great lever that will lift the whole 
world up to God and marvelously lift us out of ourselves to 
meet the great requirements that God has put upon us—a new 
appreciation of the values of prayer, a new appreciation of the 
values of life service. 

Twenty-eight thousand foreign missionaries are at work, 
but in one segment of my denomination, in 1917, more than 
that number of young people responded to the call of their 
country, willing to lay down their lives at once, if need be, for 
the sake of what they believed to be great principles. In the 
whole denomination ten times the number of the whole group 
of missionaries representing the Christian Church on the foreign 
lands responded to that call. What is each church doing to 
challenge our young manhood and young womanhood to give 
themselves in full-time service to the cause of the Kingdom? 

I attended a church meeting some time since, at which 
there was a tendency to boast of their one hundred years of con- 
gregational history. I said, “Tell me how many men and 
women have you sent into the Christian ministry and into the 
service of Christ in your one hundred years?” ‘They said, “Not 
one.” What a chance there is for a program in that congrega- 
tion. There needs to be an adequate stress upon the resources 
of substance that are commanded by the Christian forces of 
this land. How our hearts thrilled when we learned of that 
great railroad down through Africa, three hundred million dol- 
lars expended, two millions of men giving their services for 
years, mountains lowered, rivers drained, bridges built, to get 
at three billion dollars’ worth of raw materials in Africa. In 
Africa one soul is worth more than all material resources. 

Just one more fact. Each congreation to have an adequate 
foreign missionary program ought to support a missionary or 
missionaries, an evangelist or evangelists, a catechist or 
catechists, a teacher or teachers, a protege or proteges, thus 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 237 


linking up in a living way with this great enterprise in the 
foreign field. What a dignity and sanctity will be given to the 
work of the congregation when it realizes that it is working at 
an adequate program and that this program is going on to 
larger things. 

Originally the request was made to me, “Will you tell of 
the experience and ideals of a pastor?’ Let the experience go, 
but the ideal is this: that the congregation that we are privi- 
leged to serve shall always be proclaiming the gospel of the 
Lord Jesus Christ, every hour of every day in some part of 
the world. 

May I use in closing, the figure of speech somewhat trans- 
formed as used by Professor Jones last night? J am thinking 
of the great Son of God, symbolized in this great sun, that Sun 
of righteousness who shines so magnificently and so gloriously 
and so savingly everywhere. I am thinking of the moon, that 
great body that shines with reflected light and lifts with its 
tremendous power great plateaus of water. I am _ thinking 
of that great body of foreign missions that shines by the 
reflected light of the Lord Jesus Christ. I am thinking of 
this great body of foreign missions, lifting up all of these con- 
gregations represented here, and all of these Boards, lifting 
them up out of their narrowness, out of their selfishness, out 
of their miserliness, out of all the things that bind and con- 
strict, and churning them into a great passion of love that will 
send them dashing everywhere throughout the world, until 
every coast shall be touched, every valley, and every hill shall 
be inundated with this great passion of love for Jesus Christ 
and for our fellowmen. 

I challenge you, members of congregations, to take this 
living gospel of the living Christ to dying souls by means of 
all the agencies and instrumentalities in your power lying 
respondent and potential. 


THE LAYMAN’S RESPONSIBILITY FOR THE FOREIGN 
MISSIONARY MOVEMENT 
MR. ROBERT A. DOAN, COLUMBUS, OHIO 


As laymen we dare not consider the introduction of Christian- 
ity into foreign countries as a mere business proposition. Vastly 
more of a selling proposition is involved in foreign missions than 
in the sale of Sun Maid raisins, Camel cigarettes or Westinghouse 
electric bulbs. The salesmanship methods used in disposing of 
these commodities in the crowded areas of the world could be 
studied with profit by those engaged in foreign missions. But 
when one is asked to discuss the layman’s responsibility for the 


238 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


foreign missionary movement one is compelled to go far deeper 
than the consideration of advertising methods or the spending 
of money for propagation purposes. 


For more than a year I have lived among peoples of various 
races and nationalities whose only estimate of Christianity is that 
which they form by observing those who call themselves Christians. 
Most of these peoples I have visited repeatedly in the past ten 
years. Their countries are being asked to accept a new religion. 
They see no reason for accepting a purely foreign doctrine. They 
will never be induced to embrace Christianity until, if ever, they 
observe that it is a life and not a mere dogma. I was startled at a 
banquet of Christian men in India, when one of them remarked 
in an after-dinner speech in which he was sending a message to 
Christians in America, “Tell them that what they are, we want to 
become.” Involuntarily my heart cried, “No, no, not what we 
are.” Quite in contrast to the complimentary message that earnest 
Christian would send to you are the words of an Indian quoted at 
the Glasgow Student Conference in January, 1921. “What be- 
wilders the alien observer is not the occasional aberrations of the 
Christian nations, but their habitual conduct and organization; not 
their failures, but their standard of success; not their omission to 
live up to right principles, but their insistence that wrong principles 
are right. Your creed is exalted, but your civilization is a night- 
mare of envy, hate and uncharitableness. I would forego the 
former in order to escape the latter.” Honesty compels an approach 
to this theme from the standpoint of the genuineness or the falsity 
of our own Christianity. 

1. Practicng Christianity at home is more essential than 
preaching it abroad.—Sending missionaries to other lands is a 
crazy proposition, unless we admit that the teachings of Christ 
which they carry have never been literally lived by any nation. We 
would do well, then, to consider the Christian layman’s duty today 
as a citizen of his own nation and of the world. 


Our world today is suffering from too much national sensi- 
tiveness. Every nation is “touchy.” All of us seem obsessed with 
the determination to stand on our rights. Nations of power are 
full of self-conceit. I was in China recently when that nation 
observed the annual holiday known as “humiliation day.” It was 
for the purpose of reminding the Chinese of the injustice done 
them by a nation which thought only of itself. I have just spent 
three months in India, where many claim that the ruling power 
considers only its own welfare. A month in the Philippines reveals 
very clearly the intensity with which some of the citizens claim 
unjust restraint on the part of the United States. In like manner 
we might call the roll of nations around the world and discover 
similar conditions. In the light of the sensitive temper and strain 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME = 239 


in which we find the world today, I ask you in shame what influ- 
ence we may expect to exert as laymen in the foreign mission 
program of our church, when our own Congress passes an immi- 
gration law made possible by our false assumption that we have a 
right to do as we please in otir own country without due considera- 
tion of others? I was in Japan when that act was passed. It was 
impossible to explain to the Japanese why an ideal religion of love 
which had entered the United States with its first settlers had so 
failed. The program of foreign missions in your church and mine 
is useless, until Christian laymen rid themselves of a race prejudice 
which often amounts to hatred. I am not speaking abstractly. 
I have encountered multiplied instances among men in the United 
States and abroad who are called Christians who deny all Christ’s 
teaching about love by their attitude toward foreign people. 


I do not attempt to discuss the merits of the claims and 
counterclaims of the various nations. But the spirit back of them 
all—both on the part of those who claim injustice and on the part 
of those who may be furnishing the occasion for such a claim— 
is essentially selfish. The spectacle of the contending nations of 
today has never been duplicated in history outside of actual war. 
Our travels in the past year not only reveal this supersensitive 
condition between nations, but also make clear the intensely selfish 
attitude between groups within each nation itself. Perhaps the 
most notable example of this is the failure of the non-cooperation 
movement in India to see in advance that there are certain irre- 
concilable elements in the population which will prevent any united 
movement as long as those differences exist. The world is drunk 
with a desire for selfish power. There is an almost entire forget- 
fulness of the rights of others. I tremble and search my own heart 
again, when Tagore in his arraignment of Western civilization 
says, “The bartering of your higher aspirations of life for profit 
and power has been of your own free choice, and I leave you there, 
at the wreck of your own soul, contemplating your protuberant 
prosperity . . . The West has been systematically petrifying 
her moral nature in order to lay a solid foundation for her gigantic 
abstractions of efficiency.” 

What is our duty? As citizens of the world we must be on 
the alert that loyalty to our own country does not obscure our belief 
as Christians that we belong to a common brotherhood. We hear 
the expression “family of nations” frequently these days, but what 
a quarrelsome family it is. Every true Christian layman must 
dedicate his life to the purpose, not of proclaiming that all in the 
world are brothers, but by living in his own nation as though he 
believes it. In order to do this we must oppose powerful influences. 
Some time ago, one of the big newspapers in this country said, 
“The churches have wisely, we think, interpreted the sayings of 


240 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


Christ as ideals for the inspiration and comfort of man, as ideals 
toward which we strive and hope the race will some day attain. 
: But the altruism of Christ would have destroyed those 
who adopted it literally, and its very survival has been conditioned 
upon its limitation in practice.” 

Such a statement is a menace and it is untrue. Literal adher- 
ence to the ideals of Christ may cost life. It has done so in the 
past, beginning with Jesus Himself. But it did not destroy Chris- 
tianity. The statement that the survival of Christianity has de- 
pended upon the limitation of the practice of its ideals is as danger- 
ous a doctrine as the devil could devise. Our adherence to Christ 
compels us to accept a world brotherhood regardless of race; other- 
wise we are not Christians. 


We must believe that it is possible for such love as Christ 
taught to prevail in the world today, or we must admit that our 
Christianity is but another religion of fine phrases which mean 
nothing in this practical day. Let us not be misguided into believ- 
ing that in these days of abominable world politics, Christianity 1s 
too ideal. Let us prove it is not, or die in the attempt. 


Our participation as laymen in the missionary program of the 
church is in vain, unless upon every possible occasion we encourage 
and commend those who stand boldly and courageously against 
anything of an un-Christian character that would offend another 
nation. We need, what Dr. Hodgkin calls in his “Christian Revo- 
lution” a converted nationalism. ‘There is a great encouragement 
in the increasing boldness of those who believe in the redemption 
of the world from war by the adoption of ideals that are essen- 
tially Christian. Our program in the church for foreign missions 
compels the acceptance of some such position as outlined by 
Dr. Fosdick in the introduction to Kirby Page’s book on war. He 
says: “But this I do see clearly: that war is the most colossal and 
ruinous social sin that afflicts mankind today; that it is utterly and 
irremediably un-Christian; that the war system means everything 
which Jesus did not mean; and means nothing that He did mean; 
that it is a more blatant denial of every Christian doctrine about 
God and man than all the theoretical atheists on earth could ever 
devise. What I do see is that quarrels between fundamentalists and 
liberals, high churchmen and low churchmen, are tithing mint, 
anise and cummin, if the church does not deal with this supreme 
moral issue of our time: Christ against War.” 

Above all else, then, let us as laymen understand that our part 
in any foreign missionary program of the church is a farcical per- 
formance, if we deny the ideals of Jesus by our denial in practice 
of a world brotherhood. We must quickly prove we believe in that 
idealism, or we shall prove on the other hand, to the non-Christian 
world at least, that H. L. Mencken was right in his indictment of 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 241 


Christianity in the “American Mercury” for November. His con- 
cluding sentences were these: “Christianity is sick all over this 
pious land. The Christians have poisoned it. One blast upon a 
bugle horn and the mob will be ready for the wake.” 

2. If our Christianity is worth carrying to China or Japan or 
India it must be inclusive. The day is rapidly passing, when lay- 
men may be stirred to any sacrificial depths upon a plea for de- 
nominational supremacy or rivalry. In the past I have heard secre- 
taries or missionaries plead for the establishment of work in certain 
centers with the argument that, if it were not done quickly, some 
other denomination might enter. Not alone in America, but in 
other lands have I listened to the arrogant assumption of superior- 
ity on the part of some denominationalist for his own sect. 

We laymen will be moved as little by that kind of an appeal 
as we are by the statement of some partisan that every county seat 
in America must have a church of our denomination. Such appeals 
no longer grip. I favor denominational loyalty only when it con- 
siders itself a part of the whole of Christianity. I could as easily 
be loyal to Ohio and disloyal to the United States, as I could be a 
partisan for my own denomination to the exclusion of the greater 
movement of Christianity. Last summer in Japan I heard a Japa- 
nese speaking of the work of his own denomination. One reason 
he gave for its lack of success was that they had too readily given 
way to other denominations in the observance of Christian comity. 
So easily does our narrowness spread! 

I want to be clearly understood at this point. I believe in 
working through existing organizations, because I have seen the 
folly of individual or unorganized effort. But I believe laymen 
as spiritual stockholders in these organizations should have a voice 
in shaping the way in which our Boards should work. When you 
make your investment in time or money or influence, you do wrong, 
if you do not see to it that what you invest goes to enlarge the 
spirit of Christ in the hearts of men, and not to build a denomina- 
tion. 

Where was the influence of the Christian laymen of Canada 
and the United States, when it became apparent that neither the 
Boards in those countries nor the Christians in Japan intended to 
make a united move for the cooperative planning of all Christian 
work in Tokyo and Yokohama following the earthquake? I wit- 
nessed that disheartening spectacle in Japan, when those with a 
vision of unity out of the disaster waited with eagerness, but in 
vain, for encouragement from the Boards which would make it 
possible for them to get together. I cannot believe, I do not want 
to believe, that our theological differences obscured our vision of 
an expectant Christ, as He waited amid the ruins of those great 
cities for the beginning of the fulfillment of His prayer that we 
might all be one. 


242 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


So far as I know, not a single union Christian enterprise has 
emerged from the earthquake. I am pleading for more than 
organic union, though I believe that must come. I am pleading 
with every atom of strength I possess that a common faith in 
Christ be our test of fellowship everywhere in the world. As long 
as there is a divided church, Christianity must linger on the edges 
of the distracted, restless masses of the races of the earth. There 
can be no peace, no surcease of spiritual sorrow and pain, no social 
deliverance, no redemption of a people for Christ, so long as 
Christianity hugs to itself the delusion that a house divided against 
itself can stand. 


As laymen, we must sia for ourselves and impart to others 
the new situation in lands where religions other than Christianity 
prevail. For the first time in any serious way, those whom their 
own religions have failed to satisfy are making comparisons with 
Christianity. No delusions about so-called Christian countries any 
longer exist. All religions, including Christianity, are under scrut- 
iny. Along with this investigative study comes the demand from 
other peoples to be allowed to try each religion in their own way. 
That reasonable request must be heeded by Christianity. Christ 
must be set free in the lives of Christians in these lands, to whom 
He is speaking with a startling clearness. Sectarianism must give 
way to Him. This new situation is saving the faith of many of us 
in Christian missions. It is the light of a new day which cannot 
be hidden. We are recognizing as belonging to the nationals many 
of the prerogatives we have too long egotistically held as our own. 
Let us form a great world comradeship with the lovers of our Lord 
everywhere, but let us cease to be dictators. 

3. A daring but not a blind faith will be the motivation for 
the layman’s participation in foreign missions in the days ahead. 
Just above the horizon of the dawning of a new day in Christian 
experience, I can see the beginning of an intelligent interest in 
foreign missions on the part of the laymen of:our churches. It is 
an interest born of a fuller conception of the commission to “go.” 
Perhaps it has for its basis a gradual realization that they have 
borne the name of Christ, while they have fed upon the husks of 
unworthy ambitions. Not a large group of Christ’s men are seeing 
clearly as yet, but the awakening has begun. There are certain 
things which must be heeded by those now interested in the foreign 
missions enterprise if they would see this mighty dynamic of a 
layman’s revival properly directed. The foreign missions program 
must be conducted along broad lines. These laymen will not be 
interested merely in saving souls from hell. They will insist that 
the example of Jesus who healed and fed and comforted people on 
the spot, regardless of their religion or race, be followed. Theirs 
will be a faith which will be so deeply spiritual that they will dare 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 243 


anything, but its foundation will be practicality. They will be 
interested in bringing men into comradeship with Christ in a real, 
personal relationship, rather than in securing them as subscribers 
to a particular interpretation of what Jesus or His Apostles may 
have said. (I have spent ten years in closely studying foreign 
missions first-hand and can hardly be accused of speaking hastily 
or thoughtlessly. ) 


This breaking of a new day already reveals much for which 
many hearts are praising God. It is eliminating our conception of 
all those of other religions as ignorant “heathen.” It is helping us 
to recognize that they have some light from God which need not 
be destroyed, in order that the master light may shine in. It is 
even discovering to us that they are able to reveal to us some 
spiritual depths which in our religious arrogance we had not seen. 
I think the laymen will demand that any interpretation of God 
which is taken to other lands by Christians shall be in line with 
that expressed years ago by that prophetic missionary to Japan, 
John H. DeForrest, when he said: “We are learning that the 
word of God is of no use until it is interpreted, first into the 
thought of the age, and, second, into the living experience of 
those who teach it. Any revelation of God is powerless until it 
is the discovery of man. . . . Whatever in the Bible helps 
me . . . to see God in the lives of others in all churches— 
Catholic, Greek, Protestant—in all nations, whatever the color of 
the people, makes my message great, deepens my sympathies with 
these peoples of the East, because they are God’s dear children, is 
to me inspired. Inspiration is intensely personal.” 

This great brotherhood which the Christian men of the West 
desire to bring to humanity in all the world is beginning to mani- 
fest itself in its wider implications. My heart leaped with a 
spiritual joy, such as I have not often felt, when I read in the 
newspapers a few days ago of the gift of $1,600,000 by a Christian 
layman for the re-establishment of the library of the Imperial Uni- 
versity of Tokyo. I thanked God that a man who professes to 
follow Christ should contribute of his wealth to enable the youth 
of Japan to have access to the books of the world. Well does he 
know that Christianity must bear the investigation of all published 
knowledge, if it is to endure. He was not deterred from this 
kindly act by the challenge sent to the missionaries many years ago 
by the President of this same University in which he said, “If you 
want to capture Japan for Christ, you must capture this University.” 

What an example of unprejudiced love that gift was! It was 
given without restrictions to be administered by intelligent Japanese. 
No less abandon should be manifest in giving to Christian insti- 
tutions. The laymen of our churches are bound to be moved by 
plans that look to the establishment of Christian enterprises that 


244 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


shall be controlled and managed and inspired by the nationals. With 
a daring faith they will follow Christ as He reveals. Himself to 
these peoples without the hindering confusion of creeds. Foreign 
missions is experiencing a re-birth; and we may confidently expect 
an eager, intelligent participation of the laymen with a zeal not 
manifested when the plan was only that the heathen be saved. What 
a day it will be when business men will realize that the repre- 
sentatives they send abroad must be of such high character as to 
disprove the present conception held of us as selfish, brutal money- 
grabbers! 

What a rejoicing there will be in heaven and on earth when, 
in the Name of Jesus, every humanitarian enterprise in the world 
will be supported without regard to denominational preferment! 
Thank God that time is approaching! Universal brotherhood can 
become a fact only when an international conscience fully rec- 
ognizes the rights of all. And that day can come only when we 
have daringly demonstrated Christ’s love by actually loving all 
mankind as He did. 

Mahatma Gandhi, a Hindu, says, “My religion has no geogra- 
phical limits. I have a living faith in it which will transcend even 
my love for India herself.” Viscount Shibusawa, a Confucianist, 
said to me last summer, “My religion does not permit me to re- 
taliate against the United States by a boycott.” Jesus says, “Thou 
shalt love thy neighbor as thyself.” All of these are mere declara- 
tions. We are witnessing before our very eyes the attempt of men 
of various religions to demonstrate their practicality in a world of 
hate. We must welcome the comparison, though we tremble. 

I believe I represent here this morning a vast number of Chris- 
tian laymen whose hearts are burning within them to show their 
faith by their works. They do believe Christ was sent by God as 
no other through the ages. They do believe He declared and lived 
a universal gospel. They do believe He is the world’s only hope 
and that He must be lived, not taught. “For me to live is Christ.” 
But, oh, my friends, the daring of their faith demands that the 
winning of the world shall be attempted only with the winsome 
personality and love of Jesus of Nazareth. They are not con- 
cerned with mere theology. They are deeply anxious because the 
people of the lands which are called Christian have absolutely 
failed to prove the genuineness of their claim, because of the way in 
which they have treated others. The laymen will accept the chal- 
lenge. They believe Christ is supreme. The world constitutes an 
open court. The deeds of no land may be hidden. The day of 
trial is here in a world which is desperately, distractingly, feverishly 
seeking a Saviour. Shall it turn to Confucius, or Buddha, or 
Mohammed, or Christ? Let those who constitute the rank and 
file of Christendom answer. May that answer not be a denial of 
our Lord. —————— 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME) 245 


THE RESPONSIBILITY OF WOMAN IN THE FOREIGN 
MISSIONARY WORK 
MRS. CHARLES KIRKLAND ROYS, FORMERLY OF CHINA 


In considering woman’s place in the missionary enterprise 
our thought may profitably center around four aspects of the 
subject. First: Is there for woman a peculiar driving power 
in the missionary .movement? Secondly: What has been 
woman’s achievement in missionary effort in the past? Thirdly: 
Are there elements of success in the past which should be con- 
served in future effort? Lastly: In the adequate foreign 
program of the church, what place shall be assigned to women? 

That the missionary enterprise has from the beginning held 
a compelling interest for women needs no argument. Who 
should throw themselves wholeheartedly into missions, if not 
those who owe to Christ their very ability to espouse any 
cause? The peculiar driving power for women in the mission- 
ary effort lies in the determination to open up for others the 
life of freedom, service and endless possibility which Christ 
has given to them. 

Consider also certain characteristics with which woman is 
endowed by nature; her protective, tender instincts which are 
aroused by accounts of suffering womanhood and unprivileged 
childhood—needs which only woman in her work for woman 
could meet; her adventuresome faith which is undaunted by 
distance or difficulty. Columbus would have had a poor time 
with his proposed voyage of discovery, had he dealt solely with 
men. It was a woman who believed it could be done. I ask 
you to think of woman’s achievement in that far greater ad- 
venture of the discovery for other women of the fair land of 
fulness of life and freedom. 

A brief historic perspective on the emergence of woman 
into missionary activity reveals certain significant facts: Two 
months before Carey baptized his first convert in India, the 
“Boston Female Society For Missionary Purposes” was or- 
ganized, uniting Congregational and Baptist women. Twenty- 
five years before Perry’s fleet entered the harbor of Yeddo, and 
thirty years before the Protestant Episcopal Church sent its 
first pioneer missionary to Japan, a group of women in Brook- 
line, Massachusetts, organized and met regularly to pray for 
Japan and to contribute to its evangelization. In New England 
the early societies rejoiced in the name “Female Cent Societies,” 
and of these not a few have existed to celebrate their jubilee. 

With what consternation the men of the churches watched 
these doings of the women is an old story. Turning in despera- 
iton to his elders, one Michigan pastor implored them to see 
to it that an elder be designated to attend each meeting, lest 


246 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


the women be indiscreet enough to offer voluntary prayer. 
There was no telling what women might pray for, if left to 
themselves! A Board secretary is on record as having said to 
his associates, “I can not recommend bringing the women into 
this work.” Of all these men one courageous soul stands out 
who staunchly maintained in the face of the other men “the 
help of pious females must not be spurned.” 

The economic condition of our country in the early part 

of the nineteenth century was such that money was difficult to 
obtain. Outside the spheres of domestic service and dress- 
making there were no opportunities for women to earn money. 
The contributions to the missionary society, therefore, came 
in small amounts, and represented chiefly the profits from sell- 
ing eggs or butter or rags. No more illuminating illustration 
of the value of small gifts from many sources can be found 
than is revealed in the activity of those indefatigable women 
who went from door to door gathering small sums for the 
cause. : 
How eloquent are the records found in the treasurers’ 
books of that day! Consider that first legacy received by the 
American Board, which was given by one Sally Thomas, a 
domestic whose wages never went beyond half a dollar a week, 
but who left to that Board three hundred and forty-five dollars 
and eighty-three cents! 

Or listen to this letter written to the Treasurer of the 
American Board in 1813: 


“Bath, New Hampshire 
August 17, 1813 


Dear Sir: 
Mr, —————————————- will deliver $177. into your hands. The items are as 
follows: 
From an obscure female who kept the money for many years for a 
proper opportunity to bestow it upon a religious object..... $100. 
From an aged woman in Barnet, Vermont, being the avails of a ; 
small -dairy’ the. pasty yeatiaeas's Duke lease Glare ka es een 50. 
From the same being the avails of two superfluous garments.... 10. 
From the Cent Society in this place, being half their annual sub- 
SCripten > |v, sis aa acqeleb Aicaletes Dw aioe owe ois pid ae roteioe mee enh Mae hi: 


Erom a "woman vin sextremes indigencelien sis sick sake cites 
My own donation, being the sum expended hitherto in ardent 
spirits in my family, but now totally discontinued........ 5. 


In recording the gifts of women in these early days it is 
only fair to make note of the fact that much of the earnings of 
one at least of the Cent Societies was gained from making false 
bosoms for the shirts of the theological students in Princeton 
Seminary. The only pattern the good women of the society 
had was for a man weighing some two hundred and fifty 
pounds. In the record of missionary self-sacrifice full credit 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 247 


should go to the poor young theologians who bought the false 
bosoms from the women of the missionary society and suf- 
fered the inconvenience of ill-fitting collar bands. 

You will find, if you look through the record of gifts in 
those early days, that the name of the woman donor is often 
suppressed, while the name of the transmitting pastor or elder 
is recorded in full, as for example, “From a female friend of 
missions per the Rev. John Thomas Green.” 

There is, therefore, revealed in woman’s early missionary 
activity a remarkable, far-seeing faith, prevailing prayer, and 
conspicuous self-denial. Missions held a tremendous appeal for 
women. Of zeal and devotion there was no lack, but there was 
sore need of organization and revision of methods. The Civil 
War called forth from the women of our land a service in hos- 
pital and barracks and home which developed as no other ex- 
perience could, an organizing ability hitherto unknown. At the 
close of the Civil War women carried this newly-acquired 
ability in cooperation and in systematized effort to the unorgan- 
ized missionary endeavor. Women who formerly had been 
content to sit at one end of the family pew and watch their 
husbands at the other end putting into the collection box the 
family contribution to the work of the church, had experienced 
during war years the exhilaration of handling money by them- 
selves. They now gave themselves to organizing the finances 
of their own missionary societies and Boards. Those men who 
viewed with misgiving the activity of women in the beginning were 
not so stupid after all. Something had indeed been started! 

The women of the churches were prepared by thirty years 
of prayer and effort for missions to respond at once to the 
appeal made in 1834 by an American missionary from China 
who urged them to organize and undertake the work in non- 
Christian lands which only women could carry. The denomi- 
national Boards stoutly resisted this dangerous innovation, and 
for thirty years or more prevented the organization of women’s 
Boards. The urge to organize these Boards could not, however, 
permanently be held in check. Timid women who in small so- 
cieties had been almost prostrated by the thought of reading 
aloud a portion of a missionary letter, were so inspired by the 
necessity of an organization of women to conduct work for 
women, that a perfect epidemic of woman’s organizations soon 
occurred. In 1861 the Woman’s Union Missionary: Society in 
New York, an interdenominational organization, came into 
being. Other organizations soon followed, and by 1900 nearly 
every leading denomination had a Woman’s Board. Today 
there are over forty Woman’s Boards with a combined annual 
income of over six million dollars. There are an equal number 
of Woman’s Boards of Home Missions with an annual income 


248 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


almost as great. The work of these Boards and the perfection 
of their organization is well known. The same genius which 
characterized woman’s efforts in the realm of temperance and 
suffrage has organized in volunteer service a mighty host of 
eager, intelligent, purposeful women in community, county, 
state and nation. No phase of missionary activity is so justly 
appraised at its full value. Men and women alike are sound 
in their clear appreciation of it. 

Consider for a moment the tremendous range of achieve- 
ment of the woman’s missionary societies in practically all the 
non-Christian lands of the earth: they hold property; rent build- 
ings; recruit and educate thousands of evangelists, Sunday 
School specialists, teachers, editors, doctors and nurses; pro- 
vide an educational system from kindergarten through college; 
maintain hospitals; staff nurses’ training schools and medical 
colleges. In many languages they edit women’s and children’s 
magazines and publish books. The culmination of the efforts 
of women is found in the establishment of seven women’s col- 
leges, founded by the Woman’s Boards of Scotland, England, 
Canada and the United States. Eighteen Woman's Boards 
brought to this united effort many diverse methods of organ- 
ization, but one great aim inspired them all—namely the pur- 
pose to train a Christian leadership for the women of the Orient. 
Three million dollars was recently raised in the United States 
for these colleges under the able leadership of Mrs. Henry W. 
Peabody. The colleges are growing, enlarging their equipment 
and capacity; but they are holding absolutely to their Chris- 
tian purpose for existence. They are Christian to the backbone. 

Add to this achievement on the foreign field the conspicu- 
ous success of woman’s work; first, through long years of mis- 
sionary education in the home churches which now touches 
even the most remote corner of every State in the Union; and 
who can contemplate this accomplishment without asking, how 
is it done? Surely we can with profit ask, as we review the 
achievement of women, what has been the secret of the effec- 
tiveness of women in the past? I am confident that the men 
of the Church wish above all things to conserve the rich herit- 
age of woman's service for missions. I am equally sure that no 
adequate missionary program can be carried on, unless certain 
features of woman’s service in the past be counted among the 
dynamics of our missionary endeavor. 

Let me be very explicit. Two facts underlie the conspicu- 
ous success of woman’s work; first, through long years of in- 
defatigable effort the women of the churches have built up a 
system of communication from national Board headquarters 
down to the most remote individual church. This unbroken 
continuity of function has been accomplished in a brief half 





THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 249 


century. It is so effective in its working that, like Lincoln’s 
rat-hole, it will bear looking into! Ruthlessly to disrupt by any 
form of reorganization a system established by such incalculable 
effort and proved to be of such undeniable efficiency would be 
little short of madness. 


The second secret of woman’s success in the past is psycho- 
logical. Women respond to a definite financial responsibility. 
They like to raise their own budgets. They enjoy a dual rela- 
tionship to missions as church members and as members of the 
woman’s organization. Any missionary program for a church 
which casts aside this wonder-working system of distinctive 
financial responsibility of women is doomed to failure. I speak 
for the immediate future. Personally, I am not at all con- 
vinced that the remote future may not hold a better plan. For 
the coming decade, however, I am confident that no adequate 
missionary program can be built up by the churches which dis- 
regards these two aspects of the achievements of the past. The 
logical masculine mind may not follow this form of argument, 
but it will be a sad day for missions, if the women of the 
Church come to feel that any form of reorganization has taken 
from them their distinctive responsibility, and that their task 
as women is done. 


In most denominations a new phase of the missionary pro- 
gram has been reached. In several communions an entire 
reorganization of the Church Boards has been effected which 
unites men and women on equal terms in Board membership 
and on the staff of administrative officers. Women who in the 
past have shown an invincible spirit of entire consecration, and 
have done for the churches a monumental service without 
proper equipment, with inadequate salaries, and devoid of tech- 
nical training, are now entering a new phase of activity, facing 
a wider opportunity in the work of missions. At this transi- 
tional stage, the church may well give its best thought to the 
subject of the partnership of men and women in this work. 

There are certain attitudes in the church at large and in 
Boards in particular, which will ensure success in our common 
effort; certain others spell unmistakable failure. I am no 
suffragist, but I can not refrain from emphasizing certain per- 
fectly clear elements in the situation in our churches today. 
Have we the courage to face all the far-reaching implications, 
and to make all the necessary readjustments which are in- 
volved in this partnership of men and women of which we so 
glibly speak? <A sense of mission inspired the women whose 
past achievements we today laud. Is the church prepared to 
present to this generation of alert, capable young women a 
challenging, compelling task whose pull will be felt as much 


250 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


as the appeal from other fields of activity? The church must 
reckon with other avenues which are open to this generation 
of women. She must make it very clear that she has work of 
such vital importance and of such far-reaching influence as to 
call for the fullest measure of service. She must show unmis- 
takably that to do this work young women of the highest de- 
gree of training are needed who will in turn receive the same 
considerations in living conditions and salary which other occu- 
pations offer. Is the opportunity for missionary work in the 
church today, both as administrative officers of the church 
Boards and as volunteer workers in the capacity of Board mem- 
bers and in the local Church, to be actual or merely potential? 


This is no theoretic matter. The church at home and 
abroad must reckon with the awakened womanhood of the 
world. At one time we were perplexed by the modern move- 
ment among women. Now its direction and impulse are per- 
fectly clear. The state thus far has been in advance of the 
church in recognizing the changed situation. Is it not curious 
that this should be so, when from the church came the first 
releasing force to womanhood? Whatever you may think of 
the modern movement among women, you must admit that the 
church fostered it. Born of my knowledge of young women 
and my experience in working with them, I come to you with 
the deep conviction that the Kingdom of God is more nearly 
within the reach of the church today that it ever was before, 
if only, #f only, we can harness up to this missionary enter- 
prise the boundless capacities, the trained energies, the fearless- 
ness, the courage and the sincere desire to have a part in the 
big business of this generation, which characterize the young 
women of today. If thus far the church has failed to enlist 
them it is not wholly the fault of the young women; it is largely 
because the church has not adequately presented its task. 

In the East and in Europe young women are demanding 
freedom to live their highest life; to develop to the utmost the 
powers God has given them; to make their full contribution to 
the life of the world. The intelligent women of the church 
have already turned to politics, business and international af- 
fairs. At the Institute of International Politics at Williams- 
town last summer, one-third of the personnel was women. Are 
we offering young women an adequate opportunity to do a 
constructive work in the church which will give scope for all 
their trained capabilities? Will the church awaken im time 
to the fact that this new spirit of womanhood may become an 
instrument for the advancement of the Kingdom of Him who 
chose women for his friends and shared with them his most 
profound spiritual truths? 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 251 


Again let us be very explicit. We have talked in vague terms 
quite long enough. Printed reports and addresses without 
number theorize on this subject. We have come to the place 
today where we must face the fact that in working out an 
adequate missionary program for the church, whatever share is 
assigned to woman must be given her on the satisfactory and 
logical basis of ability and capacity, and not on that of sex. I 
plead that woman be allowed to enter that natural relationship 
to which Jesus called her and which the early church assigned 
her. If the future missionary program is to be carried through 
successfully, it must be done by men and women in a level 
partnership. We do not want a union which means merely 
diverting one of the separate streams into the channel of an- 
other. We want a union made necessary by the great task 
confronting the church today which calls for something far 
greater than our past achievements if the non-Christian world 
is to be brought to Christ. Let us speak of union as though— 
to pursue the figure—the two separate streams had broken their 
banks and must now be guided into a broader, deeper channel 
of life-giving water. 

In the home, in professions, in church and in state, men 
and women are needing each other if the complete whole is 
to be attained. The work of neither alone is or can be wholly 
complete. Surely the task we are facing today is great enough 
to capture the imagination of men and women together. We 
need each other if our sympathies are to become broad enough, 
our courage high enough, our faith strong enough, our love deep 
and full enough to meet the requirement of the task in this 
day. We need as men and women a fresh discovery of the eternal 
and supreme obligation to give Christ to the world, which shall 
send us forth determined to stand together, each contributing 
his own best to the accomplishment of the enormous task to 
which God is calling our generation. 

May He give us in this partnership a more inclusive view 
and a saner, broader judgment than either men or women could 
have working separately; and may He crown our united work 
with achievements and victories which could otherwise never 
come! 


THE PASTOR’S RESPONSIBILITY FOR THE FOREIGN 
MISSIONARY MOVEMENT | 
THE REVEREND HUGH T. KERR, D.D., PITTSBURGH, PENNSYLVANIA 


When William Carey went forward on his great mission 
he said to his supporters, “There is a gold mine in India. I will 
go down, but you must hold the ropes.” William Carey and 


252 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


his little band of loyal supporters were comrades in a common 
crusade. He was the adventurer; they were the admiring ad- 
ministrators. He was the hero; they were the heralds in the 
home land of the new missionary program. He was the path- 
finder; they were the pioneers of progress. He was the miner; 
they were his ministers, ministering to him in his necessity. 


It can be confidently asserted that the pastor is the key 
to the foreign missionary program. If the light which he holds 
in his hand burns clear, his whole church is full of light. If 
it is smoking flax, his people can hardly escape being spirit- 
ually asphyxiated. I immediately hear someone say, “Of course 
this means just one more burden placed on the now overbur- 
dened conscience of the modern minister.” It means no such 
thing. Jt means the simplification of his burden, the right ad- 
justment of his perplexing duties. God knows there is great 
need for simplifying the burdens of the modern minister. “If 
theological seminaries,” says one of our Divinity deans, “were 
to teach all the courses which their critics suggest, a theological 
student would not go out into his parish younger than Moses 
when he escaped from Egypt. And even thus, he would be so 
weakened by the cuisine of his educational house of Pharaoh, 
its table d’hote of political economy, political science, hypno- 
tism, basket ball, religious pedagogy, philosophy, biology. 
higher criticism, practical athletics, advertising, management of 
moving pictures and the practice of psycho-therapeutics as to 
need another forty years of retirement to recover his balance 
of mind and a practical-minded father-in-law to assist him in 
leading his chosen people out of bondage.” 


The first thing an Indian guide does for a tenderfoot is to 
adjust and simplify his kit; and the first thing the missionary 
passion will do for the pastor is to unify his ministry. The 
Christian church has only one task, one program, one gospel, 
one great commission; and as David Livingstone said long ago, 
“Christianity requires perpetual propagation to attest its 
genuineness.” 

The pastor’s responsibility to the missionary movement is 
twofold. In the first place it is the duty of the pastor to edu- 
cate himself. This is a present and pressing and primary 
necessity. A superficial and traditional acquaintance with 
world problems will awaken no enthusiasm, and ignorance is 
not apt to be an instrument in the hands of Almighty God. In 
our town we are told that when college students have a night 
off, they toss a coin. If it turns heads they go to a dance; if 
it turns tails they go to the theatre; if it stands on edge they 
study. Sometimes it would seem with our complex church 
organization that the modern minister is tempted to leave the 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 253 


most vital thing in his ministry to precarious chance. Nothing 
can take the place of courageous and persistent intellectual in- 
quiry, for the beating out of old straw is not a means of grace 
to him or to his people. The intellectual Renaissance which 
has brought in the stirring of new life to the Orient and has 
come in like a flood upon our own civilization has made neces- 
sary an entirely new intellectual approach to the missionary 
enterprise. The books of yesterday are today obsolete. The 
only permanent volumes on our missionary shelves are the 
great biographies. In the new wonderland of missions we must 
run and run to stay even where we once were. If a way could 
be devised by which the rank and file of the ministry could be sup- 
plied with the best living literature on missions, and if we 
could devise some way by which the ministry would study 
that literature, our problem would be more easily solved. 

If some way could be devised by which the spirit of this 
convention and the report of this convention could be gotten 
into the hands of the pastors who are not here and who are 
not interested in being here, our missionary problem would be 
nearer solution. It is not possible for many of us to travel and 
see with our own eyes the miracles of modern missions. It 
is not always possible for hard-pressed ministers to secure the 
latest literature. When it is a question of a new book or a pair 
of new boots for John, the book has little chance. It ought 
to be possible for the latest literature that speaks of those 
currents that are sweeping around the world, to be put into 
the hands of our pastors. It ought to be possible for our theo- 
logical seminaries to do something. It ought to be possible for 
our mission libraries and our Boards to do more, but in the 
last analysis the responsibility lies with the pastor. Denomina- 
tional literature is easily available and it ought to be possible 
for any pastor to keep in touch with the challenging program 
of his church. However, it is done, it must be done, for the 
church will only listen to and follow the man who knows. 

In the second place it is the duty of the pastor to educate 
his people, and this cannot be done without an educational 
program. This adequate program involves a fourfold challenge. 

First; It challenges the pastor to a program of missionary 
preaching. Archbishop Temple told his students to preach 
twenty missionary sermons a year. That is not too many, if 
one is keeping in touch with the far-flung line of battle. Twenty 
missionary sermons a year are not too many for the pastor who 
is in touch with world movements today; and, above all, if he 
is in touch with the scriptural authority which is his only 
ministerial guide. 

I have been following through this present year a course 
of study in the Acts of the Apostles, discovering under the 


254 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


guidance of a modern scholar that the Acts of the Apostles has a 
movement within it of ever-widening cycles of interest, ever- 
expanding, until Paul stood in the very center of imperial 
Rome. Each one of those cycles ended in a refrain something 
like this, “And so the word of the Lord grew and was magni- 
fied and many were added unto the church.” Twenty will not 
be too many missionary sermons, if a minister is in touch with 
world currents. The occasion is always arising for the mis- 
sionary appeal. It may be America’s way with Japan, or 
Europe’s way with opium, or the Senate’s way with the Inter- 
national Court, or the ebb and flow of military movements in 
China, or the attempt of daring English adventurers to scale 
Mount. Everest saying, “There it is, and we must catch its 
secret.” Such knowledge challenges to a program of mission- 
ary teaching. There is nothing like teaching missions to force 
a minister to study. It has been my pleasure to teach three, 
sometimes four mission study groups each year; two of them 
being made up of University and College students; and I bear 
glad testimony to the fact that there is no task so enlarging, 
so broadening, so able to lift up the head and the heart of both 
pastor and people. 

Thomas Hardy has a poem about Sir Walter Scott’s monu- 
ment in Edinburgh which represents the great romancer with 
his back turned to the old castle on the crag. He says: 

O Scotland! was it well and meetly done 
For see: he sits with head turned on the past; 


He whose imperial edict bade its last, 
While yon grey ramparts kindle to the sun. 


There is nothing that will turn a pastor’s face toward the 
East, and put both heart and hope into a congregation like 
being compelled to face the radiance of the sun rising in the 
twilight lands of the world. It is fine to have the secretaries 
of one’s Board come with their far-reaching understanding of 
modern missionary problems to enlighten, and instruct the 
people. It is always a thrill to have a missionary, direct from 
the field, speak with authority. It is helpful to have the spe- 
cialist come with his suggestions for improving missionary 
methods and increasing missionary money, but I would not sell 
my birthright of missionary educational opportunity for any 
excellence of imported talent. 

Second; This adequate program challenges the pastor to 
financial oversight. There is no question that good business 
sense and consecrated Christian judgment calls for the intro- 
duction of the budget system in the local church. It unifies 
and systematizes the benevolence of the congregation and sub- 
stitutes order for opportunism. As in the days of his flesh 
Jesus still sits over against the treasury, and I would often take 
the judgment of my trustees as to a man’s loyalty to Christ, 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME = 255 


rather than the judgment of my session. I speak as a Presby- 
terian. JI am convinced, however, that the pastor who con- 
tents himself with a budget to the exclusion of the occasional 
challenge of a great soul-stirring appeal fails of an adequate 
financial program. It is the heart that presides over a man’s 
generosities. I had in my church a Scotchman of large means 
who had shut out of his giving the foreign missionary quota. 
Scotchmen are, of course, the most generous and lavish of 
givers, when they do give; but the budget could not reach him. 
One Sunday in my sermon I called the roll of the great Scotch 
missionaries. Did you ever do that? It gives one a thrill to 
name them. Robert and Mary Moffat, David Livingstone, 
Alexander McKay, Robert Laws, Mary Slessor. You can 
hardly get out of Africa. Alexander Duff of India, Robert 
Morrison and William Burns of China, John G. Paton and 
James Chalmers and an almost endless host, and when it was 
over the silver cords were loosed and the golden bowl over- 
flowed. 

Do not, however, shut out of your congregation the missionary 
who has come home with a passion in his heart to tell his story. 
Do not shut out of your pulpits the secretaries who come with 
an authoritative word about the program of our world, for 
some heart may be touched and your budget will be more than 
expanded. The resources of the Christian Church have hardly been 
touched by any budget yet devised. The wealth of the United 
States in 1900 was estimated at 88,000 millions. Today it is 
321,000 millions, and a pastor must have undoubted courage to 
claim for the Kingdom the crown rights of his Lord. 

Thirdly; This adequate program of education challenges 
the pastor to prayer. In the days of his flesh, the Lord Jesus 
fed the great multitude with five barley cakes and a couple of 
fish. He did it. That is the only miracle recorded by all four 
evangelists and it is significant. It made a deep impression on 
the disciples. The resources of the early churches were terri- 
bly and tragically inadequate, but in all their problems they 
heard the mandate of Jesus “Bring them hither to me.” In His 
hands meagre resources are magnified. Everything depends on 
keeping Jesus Christ in the center of our programs; because for 
love of Him our people will do and dare anything. 

The missionary motive through the years has had a chang- 
ing emphasis. Once it was pity for the great multitude that 
plunged hourly over the dark precipice into eternity. Today 
it is fear, and it presses upon us from all sides, racial fear, fear 
of the possible rising tide of color, economical and industrial 
fear, fear lest the great surplus of raw material in Asia and 
Africa and the unlimited supply of cheap labor may in time 
slow down the wheels of our own industrial life, political and 


256 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


military fear, fear of the arming millions of the East who can 
count hundreds to our units. How terribly and tragically in- 
adequate are all such motives! A time limit might be set to 
every one of them. One does not need to know intimately non- 
Christian lands to be fired with missionary zeal. One needs to 
know Christ and to hold the deathless conviction that He is able 
to save unto the uttermost. It was this motive that was suf- 
ficient for the great path finders of our challenging enterprise. 


Sometime ago I came on a news item in the daily press stating 
that the British War Commission had finished its task, and in 
reporting to Parliament had stated that almost the whole world 
was bound by an iron band of British soldier graves. Starting 
from the homeland, that line of patriot graves passed over the 
channel to Flanders and France, across Italy, touching Greece 
at Saloniki and Asia Minor at Gallipoli, passing through Syria 
and the Holy Land and Egypt, passing down through Turkey 
and the Mesopotamia Valley to India, across to China, Aus- 
tralia, Samoa, across the wide Pacific to Canada, and passing 
across Canada out into the stormy Atlantic, beneath whose 
waves sleep the brave who for love of country considered their 
lives not dear unto themselves. When I read that story, I 
began to visualize another world-encircling chain of graves; the 
graves of the heroes who loved Christ and gave themselves for 
Him. Beginning with our own land we think of the graves of 
John Eliot and David Brainerd and of the nameless Jesuit mis- 
sionaries of the great interior. One recalls Neesima with his 
wooden cross in Japan, and Morrison in China and Chalmers 
in New Guinea and Carey in India and Henry Martyn and Ian 
Keith Falconer in Arabia and Shedd in Persia and Hannington 
in Africa. You can stand in the silence of Westminster where 
sleeps the dust of the immortal Livingstone and then pass out 
into the great deep under the waves of which rests the body of 
Judson and think of his lonely wife standing on the shore of 
Burma saying, “All this I do for my Lord.” Concerning them 
all it can be said, “For the love of their Lord they did it.” The 
devotion to Jesus Christ that sends men and women to the 
ends of the earth and keeps them there is the only adequate 
motive to inspire the churches to send them and to keep them 
there. It is that burning and shining light held aloft in the pulpit 
that alone can light the path to triumph, and when that light 
burns true, missionary education, missionary recruiting, mis- 
sionary budgets will all be adequate for the business of the 
Kingdom. 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 257 


NORTH AMERICAN CHRISTIANS AND WORLD 
MISSIONS 
THE REVEREND WILLIAM P. SCHELL, D.D., NEW YORK 


There are four things that we North American Christians— 
Canadians and Americans have to give to the world, the world 
about which we have been hearing, for which we all are praying 
and in which many who hear me are working. 

The first I would name is peace and good will toward men. 
There are no two countries in the world, joined together by an 
imaginary boundary as we are, in which there is more peace 
and goodwill toward men than in Canada and the United 
States at the present hour. From New Brunswick to British 
Columbia, Canada has peace and goodwill within her own 
borders. From Maine to California we have. When we speak 
of the boundary between the two countries, we are speaking 
of an imaginary boundary, for in the spiritual service world of 
Jesus Christ there is no boundary between the United States 
and Canada and there never will be. 

Peace and goodwill toward men was the first note of the 
gospel, announcing the coming of our Lord into the world. It 
is the basis of the foreign missionary enterprise, and without 
it I do not see how we can ever hope to Christianize the world. 
It has been said to me several times during this Convention 
that it seemed to the person who made the remark a little out 
of place that there should have been any reference to war. 
For my part I think that if there had not been any reference to 
war this Convention would have met in vain. If there is any 
place where we ought to speak of war it is at a foreign missions 
Convention. I am going to refer to it just briefly from one 
angle. I have a little girl not yet four years old; she has never 
heard of the World War. There are some blessings, my friends, 
not vouchsafed to you and me in this world. If I should try to 
tell her of that war she would not have the slightest idea what 
I was talking about, for on the slate of her infant mind no one 
has ever written with any chalk the words, “war,” “slaughter,” 
“bombs,” “trenches,” “bayonets” or “poison gas,’ and I hope 
and pray that those words will never be written on her heart 
or’ mine. We must admit today that whether we are to have 
a warless world or not, we have a warless generation coming 
on the scene of action, and I thank God for that. The more 
of that we can have, the more certain is the victory through 
Jesus Christ, our Lord, that this world war for Him will be won. 

Our second gift to the world is life. I should say, lives— 
man power, woman power—never so many in the history of the 
world. There are about 9,000,000 people in the Dominion of 
Canada, and about 110,000,000 in the United States of America. 


258 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


If you eliminate half of them as being outside the realm of 
the Christian church and wholly indifferent to it, you have a 
stupendous force of 50,000,000 or more in the Christian church. 
We talk about the gold mines, the copper mines, the coal mines, 
the timber forests—why all of those resources combined cannot 
compare to the undeveloped resources in the Christian churches 
of North America in the lives of the young people and of the 
older people who are already enrolled in those churches. Isn’t 
it amazing that in the face of a world that is dying we should 
not make more use of our lives? If one-tenth of us woke up 
and began to live, we could overturn the world before tomorrow 
morning. There are approximately 300,000 students in the state 
universities of the United States today. There are about 500 
college students in this Convention, or young men and women 
of college age, and I can see many of them right now before me. 
We have the gift of life to give to the world. 

Our third North American gift to the world is spiritual dyna- 
mite. Dean MacRae in his address on “Christian Education and 
Christian Leadership,’ on Friday morning said that what China 
needs is dynamic personalities under the influence of the Holy 
Spirit. Exactly. That is what all the world needs. That is 
what the Christian church in North America needs more than 
anything else, and we have it undeveloped. But it is there. 
Did you ever stop to think what would happen to the world 
if half of the Christians in North America began to pray, not to 
say prayers, not to count the number of times they prayed, not 
to read prayers or to have them by habit, but to pray in the 
sense of longing for the salvation of the world? I think the 
next great revival is going to be a revival of prayer. We have 
this spiritual dynamite, this longing for the world in our hearts 
and it must find expression. There is no part of the world that 
longs for the rest of the world’s salvation more than North 
America longs for all the world outside of North America. 

In the fourth place, we North Americans have to give to 
the world gold, rivers flowing with it, mountains of it piled 
up to the sky. I read an article the other day in which the 
statement was made that the wealth of the United States of 
America today is three hundred billion dollars. Why, it is a 
perfectly enormous sum just to read about! Whenever I hear 
people say that we cannot give, because we are so poor, I 
think of the fact that it costs those who see football games in 
this country from $800,000 to $1,000,000 for one afternoon’s 
amusement. I am skeptical, when I hear people say, “we have 
no money to give to missions.” I think of the statements in 
the papers that every cruising steamship for the Mediterranean 
and for the West Indies and for trips around the world is 
crowded, with all staterooms sold. We have money for every- 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 259 


thing in which we are interested. This last year, the Protestant 
Christians of North America gave $45,000,000 for the evangeli- 
zation of the non-Christian world. The United States and 
Canada together gave 65 per cent of all the money given to 
evangelize the non-Christian world. We are carrying today 
two-thirds of the entire load of giving, because I suppose we 
possess two-thirds of the entire gold to give. At any rate, we 
North Americans are pouring forth our gold, because we pos- 
Sess it. 

May I drive this thing home? May I take each one of these 
gifts and speak briefly about them as related to you Canadians 
and you citizens of the United States and myself? 

I said that the first possession that we had was peace and 
good-will toward men. Do you as individuals have that? Is 
that your attitude toward the world this afternoon? You say, 
“Why, yes, certainly.” Well, is it? Don’t you hate anybody? 
Don‘t you suspect anybody? How do you feel toward the 
Negro? Toward the Japanese? Toward the German? Toward 
the Chinese? Toward the Turk? Is your attitude today, as 
an individual, an attitude of peace and good-will toward all 
men? If it is not, ought it not to be? Ought we not, as 
American Christians, to search our hearts to see what is the 
matter with us in our outlook on all mankind outside ourselves? 
Is peace our attitude? All right, if it 7s, how far are we will- 
ing to go to prevent another world war? What are we willing 
to do? How much are we willing to pray? How much are we 
willing to study and work to promote those causes which alone 
are likely to prevent another world war? That is distinctly a 
missionary and Christian problem which I lay on the hearts of 
all of you, just as I lay it upon my own heart. 

Secondly, life. Three weeks ago a life that was dearer to 
me than my own life was called by our Heavenly Father into 
the life eternal. In all these days I have been thinking, not 
about death—It is strange that I have not thought about death, 
but about life, about her life, about the miracles that our Lord 
Jesus Christ worked through her, especially for the mission 
fields of the world, and I have asked myself, how does my life 
square with hers? How does it square with the life of her 
Lord? JI want to ask that question of you. What is your 
life? What is it? Is it getting up in the morning and going 
to bed at night and eating three meals a day? Is it merely 
existing, or is it living? If it is living, what are you living for? 
If you are not living for anything in particular, why aren’t 
your | =a SS 
I believe the Lord is addressing those questions to us in 
this convention. You five hundred college students, you young 
people, do you believe as Horace Bushnell did that a man’s 


260 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


life is a plan of God? Well, if you do, do you know what 
his plan is for your life? If you do not, are you willing to try 
to find out? We looked at those slides a minute ago, picturing 
the terrible need for doctors! Some of you young men in this 
audience are going to be doctors, and you are going to struggle 
for a living, competing with other doctors. You can go to the 
Far East and have a million people for your patients. You 
won't earn any $100,000 a year or $150,000, but you will earn 
your everlasting reward. Some of you are going to be teachers. 
Well, our schools are crowded with teachers, but any of us 
who have been to the mission fields can tell you that there are 
hundreds of thousands of children who will never be taught 
unless some of you go. 

Are you willing to place your life against the life of the 
rest of the world this afternoon, and at least ask yourselves the 
question, “What am I going to do with my life?’ It will be 
very strange if this convention should adjourn without a num- 
ber of persons here dedicating their lives, either in the foreign 
field to this evangelization of the world, or in their home 
churches by a totally new conception of their duty and oppor- 
tunity as Christians. 

In the third place, prayer. I am tired.of hearing people 
talk about prayer as merely a subjective influence. It is nothing 
of the kind. Why, Matthew Arnold said that religion is a 
power, not ourselves, that makes for righteousness. Well, if 
he could say that, we can. If Christianity is a power not our- 
selves that makes for righteousness, what is prayer? Prayer is 
linking up your life and your soul with that power not yours 
that makes for righteousness for the salvation of all mankind. 
Prayer works miracles. Prayer overturns continents. People 
say, “Isn’t it too bad there isn’t more prayer for missions?” 
Yes, it is, but the reason we have as much mission work as we 
have is because it has been upheld by prayer. Missionaries can- 
not work among non-Christian people, if they are not sustained 
by prayer. No modern miracle is carried out in the world today 
except by this almighty supernatural power of prayer that 
giveth us the victory. We need not worry so much about the 
money if we only have the prayer. 

Now, lastly, the gold. You say, “I have none.” Well, what 
did you do with what you had last year? When the earth- 
quake in Japan came the shirt and collar factories in Troy, 
New York, sent large quantities of shirts and collars to Japan. 
People said, “What a foolish gift to give the Japanese, who 
need rice and blankets and food and clothing and shelter.” 
Well, I don’t know. The only things that shirt and collar com- 
panies have to give are shirts and collars, and they gave them. 
What did you give? What did I give? What did we do with 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 26] 


the gold we had? I will tell you what we have done with some 
of it. We have built church edifices costing five hundred thous- 
and dollars and refuse to support a foreign missionary. That 
is what we do. 

May I say something to you pastors who are here. If 
you are planning to build a great church building, because you 
think it will serve the Kingdom of God by your having it, go 
ahead and build it. If you are planning to build it, because 
you want a better one than the denominational church on the 
next corner, do not build it. If you plan to build it to cost one 
hundred thousand or two hundred thousand or five hundred 
thousand dollars, before you start to lay one stone or one brick, 
ask yourself this question, “What effect is the building of this 
church going to have on the congregation’s attitude toward the 
evangelization of the non-Christian world?” You may change 
the plans of your church before you go very far. I wrote a 
letter last year to a pastor of a church not one thousand miles 
from here and told him that the annual pledge of three thousand 
dollars that that church had made for foreign missions had not 
been paid and that it did not appear that the church was likely 
to pay it, judging from the rate the contributions were coming 
in. What do you think he wrote? “You do not understand 
our situation here. We have just taken pledges to build a 
parish house costing four hundred thousand dollars and we are 
very sorry that we cannot send you the money for the work of 
your Board.” 

What did you do, my friends, with the gold you had last 
year? Far be it from me to say that people ought not to go to 
football games. I have been to too many of them and I hope 
to go to many more; but when a man spends ten dollars in an 
afternoon at a football game for flowers and candy and tickets 
and then drops a half a dollar into the missionary offering the 
following Sunday, he is not a Christian, he is a football en- 
thusiast. That is the difference. We may just as well make up 
our minds to that. Along with the call for prayer is coming 
the call to restudy our possessions in the light of the world 
needs. If you want to make your money go a long distance 
give it to foreign missions. There is no investment in the 
world that can compare to it. In the denomination that I rep- 
resent, for every dollar given by American Presbyterians last 
year the native Christians on the foreign field gave enough more 
so that one dollar and thirty-nine cents was actually spent at 
the work. Whenever we tell that to a Presbyterian business 
man, he gasps. We can say to him, “If you will give us a 
dollar bill, we will stretch it to one dollar and thirty-nine cents 
within a month.” Where do you get an investment like that? 
The greatest privilege laid upon our hearts this afternoon is to 


262 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


pour out our good will, our life, our prayer and our gold. 

This is the appeal as given in the words of a man who may 
not call himself a Christian, George Bernard Shaw, the last 
man in the world, one might think, to quote in a missionary ad- 
dress: “There are more people living in the world today who 
believe that in Jesus Christ is the only hope of the world than 
there ever were before in the lifetime of men now living.” 
There probably are more people who believe that in Jesus 
Christ is the only hope of the world than there ever were before 
in the lifetime of men now living. What are you going to do 
with a statement like that, you North-American Christians who 
are now living? 


THE APPEAL OF FOREIGN MISSIONS TO THE 
INDIVIDUAL CHRISTIAN 
THE REVEREND JAMES ENDICOTT, D.D., TORONTO 


Instead of telling you what your responsibility is for this 
great cause (and mark you there is a responsibility, for if 
this conference breaks down anywhere it will break down in 
the personal realm), I shall tell you how the movement has 
affected me. Surely, the most captious critic can have no fault 
to find with the convention as a whole. The presentations have 
been large-minded, have been thoroughly Christian, have grip- 
ped our consciences, have enlightened our minds. The program 
is all right, and as a body of people we are all right. If this 
enterprise fails anywhere at any time, it will fail in that per- 
sonal region. Therefore, it is a very serious matter for each 
of us. 


However, I would like to show you, if I may, what are the 
things about the foreign missionary enterprise which most in- 
fluenced me and captured my life. 


I have had three unexepected experiences in life. The first 
was when I became a Christian. I was not a candidate. I was 
taken unawares, but I was really brought to my Lord Christ. 
Christianity from that day has always been a real, an amazing, 
a beautiful and gracious factor in my life. It has never become 
commonplace. Again, I did not expect to be a Christian min- 
ister and even less did I expect to be a foreign missionary. 

What, then, was it about this missionary movement that 
most deeply moved me and led me to its support in thought and 
life? 

In the first place, it actually brought to me an enrichment 
of the very conception of Christianity itself. That is an ad- 
vantage well worth gaining. 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME = 263 


I have had conceptions of a different kind presented to me, 
and I have lived under the dominion of them for many years 
of my life, for example, a conception something like this: 
Christianity, as an unearthly thing, so unrelated to the life of 
the world, so precarious and so narrow, so aloof that the best 
way to suggest it by picture would be as a little ditch or as a 
narrow channel, in which is a canoe in which a man sits bolt 
upright for fear that it will capsize. That is Christianity, as it 
has been often presented. 

Now, what the foreign missionary enterprise did for me in 
this realm was to suggest another picture of a sailing ship out 
on the broad ocean with all its sails unfurled, and bounding 
over to the ends of the earth, looking for new cargo, wholly un- 
afraid and in no sense restricted. 

It makes a tremendous difference which conception is to 
prevail in the minds of the people. I have ceased to wonder 
that some folks shrink from the Christian religion, that they 
see no attractiveness in it, that it makes no large appeal to them; 
but I have found in the foreign missionary movement, to which 
I have dedicated my life, something which makes the Christian 
religion spacious, ennobling, divinely generous, really giving 
us a God who is big enough to worship, and a human race 
worthy of being redeemed, and worthy of commanding my 
service. 

This matter of foreign missiens has not only enlarged my 
own personal conception of the Christian religion, but it has 
shed light upon the Bible. I am almost afraid in a Christian 
congregation to talk about the Bible. That is the fighting 
ground for thousands of people nowadays. You can get into 
a row more easily talking about the Bible than you can by 
talking about almost anything else. I don’t want to suggest a 
new league being formed, but if we did have to form another, 
I would suggest we form a league against the defending of the 
Bible. In twenty-five years we would not need to defend it. 
The Bible itself becomes another book, when viewed in the 
light of a great enterprise. 

There are two ways of finding out about a country. One is 
to study a map, and connected with that is the study of a book 
of geography. Another way is to travel along the road and go 
to the country. There are illuminations and expansions of 
mind, and enrichments of life, which do come to us through 
enterprise, which do not come by any other way. 

In other words, because the Church has launched out on 
an enterprise so large and Christian and divine as this is, we 
have got a light upon the whole Bible that had never been dis- 
covered before. It is a larger application, if you will, of the 
thought of Jesus who declared that if any man willed to know 


264 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


the doctrine he was to do it, by doing the will of God. By 
doing, we come to knowing. I know that there are many pass- 
ages of the Word of God, whole regions of it, which have been 
lit up as the result of our committal, the church’s committal to 
a great enterprise, which were dark heretofore. Even the book 
of Jonah becomes a new book. Now, I wish no controversy 
here. I am tremendously orthodox; but, mark you, I shall 
never forget what a wonderful light came to me upon that mar- 
velous book, that great missionary classic of the Old Testament, 
when I viewed it from the missionary standpoint. The miracle 
of the Book of Jonah is not that the whale swallowed a man; 
the miracle of Jonah is Jonah himself. If Ingersoll or any such 
man had told that story we would say, “It is a caricature of any 
possible religion that is in the Bible.” Ah, but there it is—a 
prophet unwilling to go to a great multitude of people who 
needed God—unwilling! Why? Because he was afraid they 
would stone him or refuse to listen to him? Nay, but he was 
afraid they would believe him. Afraid that they wouldn’t 
repent? No, he was afraid they would repent. Afraid that 
God would not have mercy upon them? Nay, afraid that God 
would have mercy; and his grievance lay there written for all 
time as a rebuke to narrow nationalism; a rebuke to our put- 
ting limits upon the everlasting mercy of the Eternal God. 

I could not get a better illustration of what the Bible may 
mean than what we had in that rare presentation by Dr. Ross 
Stevenson at the intercession period. I could not but wish that 
the statement he gave—I am not talking of the mastery of the 
Scriptures and the gracious and beautiful sensitiveness of his 
soul that enabled him to bring out those passages and give 
them with such power—might be given in every college on this 
continent, in every high school, in every common school in 
this country. And what would happen? There are millions 
of people, your children many of them, who would have a 
totally new conception of the Christian religion itself. We had 
a series of passages which not only reveal special truths, but 
light up the whole Book and give us a picture of the living God, 
of the river that widened and wherever it went, life sprang up; 
of the multitudes beyond and the preparation of the Church 
for its service; of the descent in power of the Holy Spirit, of 
the great climax of history when all peoples and kindreds and 
tongues shall be brought into the fold of God. 

Some of the finest passages in the Scriptures have had 
small meanings attached to them. We have taken the great 
word, “For God so loved the world, that He gave His only be- 
gotten Son that whosoever believeth on Him should not perish,” 
and we have proceeded to say “whosoever means you.” JI 
have no objection to that, but it would be just as true to say 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME = 265 


“whosoever means /im”’—that African yonder, that Chinese 
and that Indian. It is a world text and it is robbed of its con- 
tent unless it is given a world application. 

Take the great statement, “And I, if I be lifted up from 
the earth, will draw all men unto me.” Give it a merely per- 
sonal, parochial or national application, and in the process the 
great depths and richness of its meaning disappear. 

These illustrations show what I mean when I say that the 
missionary enterprise has made the Bible as a whole and also 
in particular passages so luminous and full of meaning to me. 

What shall I say of the church? It means a lot to a min- 
ister what he thinks of the Christian church; a lot to a young 
Christian man. I sometimes wonder at the courage required to 
call a young man and ask him to join such a church as some of 
us have. A friend told me that at the close of a speech he made 
in Chicago once a lady came up to him and said, “I don’t be- 
lieve in sending our religion to a foreign country.” “No, 
madam,” he said, “nor would I if [ didn’t have a better religion 
to send than you appear to have.” 

Why should you ask your son or anybody else’s son to join 
your church? What are they joining for? What does it mean? 
Well, sometimes I think it means to learn a little catechism, 
to keep the Sabbath day, to come to prayer meeting. Woe to 
us, if we expect much of a response to that from the young men 
of today and the young women of today. When I think of what 
narrow things the church has sometimes set before its people, 
I am amazed that the Christian church has survived. 

Once when Henry Ward Beecher was in England, he was 
to preach in a church which had a narrow, curling stairway up 
to a high pulpit. They asked him to go up there, but he 
wouldn’t go. He said he could not preach up in a pulpit like 
that. At last they yielded. He began his address by saying: 
“One of the greatest proofs of the divinity of the Christian 
religion is that it survived the pulpit.” It has survived and will 
survive the church. But, think now, after such an address as 
we have heard from Mrs. Roys, think of the world into which 
she introduced us, and then think back into the days when a 
body of godly women would be gathered together to consult 
seriously whether the chancel needed a new carpet or not, or 
whether forsooth, the cemetery needed a new fence, or whether 
the manse should have a new set of storm windows, exhausting 
practically the enterprises to which they were committed. 
Then think of the liberated womanhood of today, founding 
schools and colleges, preaching the gospel, healing the sick all 
around the world and leading the womanhood of all the world 
to larger conceptions of womanhood itself as well as of religion 
and of the world and of God. 


266 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


Why do I support Foreign Missions? Because also of the 
quality of the men and women who have been produced by the 
movement. I will always prefer that test to any other. No 
matter what one says that he believes, no matter what he writes 
in his reports about convictions and ideals, the searching test 
of any movement is the kind of men it produces. I think of 
Africa. We have sent there the ablest men of our British Em- 
pire—great consuls, travelers, world dreamers, and schemers; 
but if we were to select one man to represent the best in our 
empire and the best in our religion, the most representative 
soul we have produced for Africa, there will be one name men- 
tioned throughout the world. It would be the name of Liv- 
ingstone. 

I think of India where we have sent for generations our 
most gifted men by the hundreds and thousands and yet, if we 
were obliged to single out one man to represent us, our Empire, 
our religion, our church, there is only one man to select, a 
Baptist cobbler, the immortal Carey. 

If we think of China, the name of Morrison rises. 

If you of the United States should speak of Burma, the 
name of Judson would leap to the lips of us all; of Japan, the 
names of Verbeck and others. 

Again, every one who has spent any time in the mission 
field has seen evidence that the thing works. On this account, 
I believe in missions. I make it a personal matter of obligation 
to sustain them, because I know the work. 

I am going to tell you of an experience of mine, traveling 
in the wilds of West China. Millions of the people there are 
not Chinese; they are pagans. Once on a journey of several 
months, I reached a mountain top where lived a people of whom 
two years before every man seen would have been a drunkard, 
and every woman unchaste. Their huts were miserable. The 
only public building in the place was the house of shame. If 
ever a people were demoralized, without literature, without any 
organized religion, without any thing to elevate life, that was 
this people. Within two years of the beginning of an effort 
to reach them with the gospel of Christ I spent a Sunday there 
and I worshipped in a huge building where hundreds upon 
hundreds of them were sitting in heavenly places in Christ. The 
gospel works. It reaches people who are at the bottom and 
lifts them up. 

Again, I believe in the movement because it can reproduce 
itself. It is raising up the same type of characters in the mis- 
sion field that it has produced here. Japan has its Christian 
heroes and saints. India has its Christian heroes and saints; 
China and other lands also. Every proof that a Christian people 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 267 


can give of their loyalty to Christ and their steadfastness in the 
gospel has been given. 

Let me give one illustration from the social area. I speak 
to you about moral questions and social questions because just 
now these seem to be in our minds. 


I think of prohibition. I simply give it by way of illustra- 
tion. I want to say this to you, friends, as an outsider—don’t 
be alarmed because queer people from across the ocean say 
queer things about prohibition. Don’t be alarmed if some duke 
out of work with his gaze fixed upon a wealthy heiress, comes 
over here and says that prohibition doesn’t work. Don’t pay any 
attention to the criticisms that have been offered all around 
the world. We from Canada want to tell you that it is one of 
the things for which we love you and believe in you. It is 
one of the conspicuous contributions you are making to the 
life of the world. Having put your hand to that furrow don’t 
turn back. I tell you if you want to give up other luxuries, 
give up your Sunday newspapers and your divorce courts, but 
hold on tight to prohibition. 


But let me take my illustration from China. I saw some- 
thing more conspicuous there and in some respects more heroic than 
what you have done here. I saw in a province in China where 
opium was grown, where the farmers had the best soil planted 
in opium, where they made vast sums of money out of it, where 
the traders depended upon it, and the officials depended upon it, 
where millions in money from opium went up to the imperial 
treasury at Peking—I saw them blot it out. This is true, even if 
the soldiers have put it back again for a while. I traveled for 
two months in all sorts of out-of-the-way places and I failed to 
see a blade of the poppy. I did not smell one whiff of opium. 
I did not see a man or hear a man who had any other word to 
say than that the thing was done. When I came back to the great 
capital city of Yunnan Fu I saw the big archway of the city 
gate lined with opium pipes. They had been sent in by the old 
smokers pledging their support of this movement. This is what 
I saw. It was not only a fact but a prophesy of another day 
that is to be when these nations shall come with fresh resources, 
morai, intellectual and spiritual, to enrich the city of God and 
to cooperate with us in making the kingdom of God a reality 
on the earth. 


268 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


INTERCESSION 
PRESIDENT J. ROSS STEVENSON, D.D., PRINCETON, N. J. 


Shall we hear the call of God to His church to pray? “Ask 
of Me, and I will give thee the nations for thine inheritance, and 
the uttermost parts of the earth for thy possession.” “Whatso- 
ever ye shall ask in prayer, believing, ye shall receive.” 
“Hitherto, ye have asked nothing in My name; ask, and ye 
shall receive, that your joy may be made full.” 

Let us bow in real prayer, conscious as we are of the 
presence of our God. And as we pray, do we not all need to 
join in this one petition—“Lord, teach us to pray’—as we have 
never expressed it before? May our minds and hearts be united 
in such a sense of need and desire, and entreaty as will mean 
for us here and now a new Pentecost. 

Blessed Master, when we think of the preéminent place of 
prayer in Thy program, when we recall Thine explicit com- 
mands to ask of Thee, and the great and precious promises 
Thou has joined thereto, when we bring to mind the example 
of apostles and missionaries in every age, we realize that we 
have not taken into account nor availed ourselves of the limit- 
less possibilities of prayer. 

Thou has taught us that if two of Thy disciples shall agree 
on earth as touching anything that they shall ask, it shall be 
done for them by Thy Father who is in Heaven. Here we are 
a great throng of Thy believing children with common needs 
and petitions, and we come into Thy presence humbly, peni- 
tently of one accord; and our trust is in Him who only doeth 
wondrous things, and who has pledged Himself to do exceed- 
ingly abundantly above all that we ask or think to the glory of 
Him who is our crucified and risen Redeemer. In His Name 
we pray. Amen. 

In preparation for our service of intercession, let us in 
silence before God wait upon Him, while He speaks to us from 
His own Word regarding our responsibility for the furtherance 
of the gospel and regarding those expectations which we may 
cherish as to the triumph of His Kingdom. 

Jesus said to His disciples, “Henceforth I call you not servants, 
for the servant knoweth not what his lord doeth; but I have called 
you friends; for all things that I have heard of my Father, I have 
made known unto you. Ye have not chosen me, but I have chosen 
you, and ordained you, that ye should go and bring forth fruit, and 
that your fruit should remain; that whatsoever ye shall ask of the 
Father in My Name, He may give it you. These things I command 
vou that ve love one another.” “Ye are my friends, if ye do what- 


soever I command you.” 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 269 


“All authority hath been given to me in heaven and on 
earth. Go ye therefore, and make disciples of all the nations, 
baptizing them into the name of the Father and of the Son and 
of the Holy Spirit; teaching them to observe all things whatso- 
ever I commanded you: and lo, I am with you always, even 
unto the end of the world.” 


“Wait for the promise of the Father, which, said he, ye heard 
from Me.” “Ye shall receive power when the Holy Spirit is come 
upon you.” 

“And when they had prayed, the place was shaken wherein 
they were gathered together; and they were all filled with 
the Holy Spirit, and they spake the word of God with bold- 
ness.” “And the Twelve called the multitude of the disciples 
unto them, and said, It is not fit that we should forsake 
the Word of God, and serve tables.” ‘‘We will continue stedfastly 
in prayer and in the ministry of the word.” “And the Word of 
God increased and the number of the disciples multiplied in Jeru- 
salem exceedingly.” 


“The weapons of our warfare are not of the flesh, but are 
mighty through God, to the casting down of strongholds.” ‘For 
our wrestling is not against flesh and blood, but against the 
principalities, against the powers, against the world rulers of 
this darkness, against the spiritual hosts of wickedness in the 
heavenly places. Wherefore take up the whole armor of God.” 
“Praying at all seasons in the Spirit, and watching thereunto in 
all perseverance and supplication for all the saints, and on my 
behalf (a missionary), that utterance may be given unto me in 
opening my mouth, to make known with boldness the mystery of 
the gospel, for which I am an ambassador in chains, that in it I may 
speak boldly, as I ought to speak.” 


“For this cause I bow my knees unto the Father, from 
whom every family in heaven and on earth is named, that He 
would grant you, according to the riches of His glory, that ye 
may be strengthened with power through his Spirit in the in- 
ward man; that Christ may dwell in your hearts through faith; 
to the end that ye, being rooted and grounded in love, may be 
strong to apprehend with all the saints what is the breadth and 
length and height and depth, and to know the love of Christ 
which passeth knowledge; that ye may be filled unto all the 
fulness of God. 

“Now unto Him that is able to do exceeding abundantly 
above all that we ask or think, according to the power that 
worketh in us, unto Him be the glory in the church and in Christ 
Jesus unto all generations for ever and ever. Amen.” 


“After these things I saw, and behold, a great multitude, 
which no man could number, out of every nation and of all 


270 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


tribes and peoples and tongues, standing before the throne and 
before the Lamb, arrayed in white robes, and palms in their 
hands; and they cry with a great voice, saying, ‘Salvation unto 
our God who sitteth on the throne, and unto the Lamb.’ And 
all the angels were standing round about the throne, and about 
the elders and the four living creatures; and they fell before the 
throne on their faces, and worshipped God, saying, Amen: 
Blessing, and glory, and wisdom, and thanksgiving, and honor, 
and power, and might, be unto our God for ever and ever. Amen.” 

“And the seventh angel sounded; and there followed great 
voices in heaven, and they said, ‘the kingdom of the world is 
become the kingdom of our Lord, and of His Christ; and He shall 
reign for ever and ever.’ 

“And I heard as it were the voice of a great multitude, and 
as the voice of many waters, and as the voice of mighty 
thunders, saying, Hallelujah: for the Lord our God, the Almighty, 
reigneth. Let us rejoice, and be exceeding glad and let us give 
the glory unto Him.” 

With this vision of an apostolic precedent, and of an as- 
sured triumph, in our minds let us now give ourselves to united 
intercession. Let us pray. 

Shall we not first of all, in our praying, thank God for the 
victories of the Cross? And for the great company of the re- 
deemed throughout the world with whom we are joined in the 
body of Christ, and for the self-sacrificing propagators of the 
faith who have abounded in the work of the Lord? “In every- 
thing, give thanks. For this is the will of God in Christ Jesus 
concerning you.” 

As we think of the crowd of witnesses who obtained a 
good report through faith, shall we not confess for ourselves 
and our churches, great lack of faith, much coldness of heart, 
weak endeavors, indifferent achievements; and, as we pray, let 
us pray for pardon, and for cleansing. 

“My faith looks up to Thee, 
Thou Lamb of Calvary, 
Saviour Divine! 
Now hear me while I pray, 
Take all my guilt away, 
O let me from this day, 
Be wholly Thine.” 

Let us pray that Christ’s vision of fields white unto harvest 
may inspire our imagination and be exceedingly vivid and real 
to us; and that we may have the discerning mind and outreach- 
ing compassion of the Lord of the harvest, as we pray for more 
laborers. May we pray that our own labor may be charged with 
redemptive passion and inspired by a holier devotion to Him, 


THE PLACE OF FOREIGN MISSIONS IN THE CHURCH AT HOME 27] 


“More love to Thee, O Christ! 
More love to Thee; 
Hear Thou the prayer I make, 
On bended knee; 
This is my earnest plea, 
More love, O Christ, to. Thee, 
More love to Thee!” 


Let us pray for all ministers and Christian leaders in the 
Church at home that they may have a full and sympathetic and 
responsible knowledge of Christian enterprises among the na- 
tions; that they may heed their call to missionary leadership 
and be filled with apostolic boldness and zeal, and the spirit of 
sacrifice. Let us pray for the colleges and seminaries in which 
the future ministry is being trained, that these may be baptized 
with the spirit of loyalty to Christ and of love for all those for 
whom Jesus Christ died. 

Let us pray for the entire membership of our churches, and 
the organized activities for children, for young people, for men 
and for women, that these may be controlled by the mind of 
Christ, may be marked by His disposition, and may contribute 
directly to His sovereign purpose to redeem mankind! 

Let us pray for the Christian church of America, that she 
may be indeed the church of the living God, the God of all 
the nations, a church made beautiful, and glorious, and tri- 
umphant through the conscious life and power of the ever- 
present Redeemer. 

Let us pray most earnestly that the church may be wholly 
apostolic, enabled by divine grace to answer the prayer of our 
Lord for those who believe on him that they may be one as He 
and the Father are one, that the world may believe that Christ 
has been sent by the Father for the redemption of His needy 
children. 

O, Thou, who art the hearer of prayer, give ear to our 
united entreaties. Thou alone canst give the increase, but Thou 
hast called us to be laborers together with Thee. May we 
have a clearer comprehension of the work there is for us to do 
in our day and generation, and may we realize that the time 
is short, and that the night is coming on. 

Enable us, O our Father, to invest aright the spiritual bless- 
ings of this conference; forbid that the messages which Thou 
art giving us through Thine ambassadors should return unto 
Thee void. May we go back to our appointed tasks with clearer 
understanding of what Thou dost expect of us in our time, and 
with courageous resolves not to fail thee, the Captain of our 
salvation. Out from the convention hall of our capital city may 
there issue a stream of spiritual blessings, health and joy which 
shall be like the river of prophetic vision, growing deeper and 
broader in its onward sweep, and whithersoever the river 
cometh, there is life.” 


272 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


This is a great thing to ask, but we plead in a Name which 
is above every name, the Name which every tongue shall one 
day confess as every knee shall bow to him, the Name of Jesus 
Christ, our Saviour and our Lord. Amen. 


THE EDUCATION OF A CONGREGATION IN 
MISSIONS 


WHAT ONE CONGREGATION DID IN MISSIONARY 
EDUCATION 
PROFESSOR JOHN CLARK ARCHER, NEW HAVEN, CONNECTICUT 


The reference is to a program undertaken and put through 
during the spring of 1924. The general plan followed was that 
which the director of this program had used on many previous 
occasions in various churches. The special field of study in this 
instance was China. The full details of the undertaking may 
be found in a booklet entitled “China in the Local Parish,” pub- 
lished by the Missionary Education Movement and obtainable 
from any mission board headquarters. The booklet sets forth 
the general plan applicable to the study of any field or topic 
and gives detailed directions for the study of China at any time. 

There were two main phases of the program put on in the 
church referred to: (1) Chinese materials correlated with the 
regular lessons used weekly in the Church School; and (2) 
various projects culminating in a Grand Project at the close of 
the whole program. 

A small reference library was assembled from which the 
teachers and pupils could draw the materials desired from 
week to week. Books were often read as units. More often, 
however, selections were made from them in accordance with 
instructions issued in bulletin form, and these selected ma- 
terials were used for illustration and comparison in connection 
with the regular lessons. In this way some gradual accumula- 
tion of information about China was insured. The lessons were 
taught with the aid of illustrations from Chinese history, litera- 
ture, character, etc. The lesson materials thus related time and 
again to the situation in China, especially to the conduct of the 
Christian enterprise in China. The detailed references may be 
found in the book above referred to. 

At the same time in various classes projects were under- 
taken. The Junior folks, for example, set about the construc- 
tion of a Chinese village, according to directions furnished in 
various books. This work was done during the sessions of the 
week-day Bible School. Other classes undertook other things, 
such as a Chinese tea party as an introduction to the study of 
Chinese etiquette. Chinese games were learned and played by 
some of the children as an introduction to the study of Chinese 
play-time customs. These few items represent the many which 


273 


274 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


were included in the five months’ program, and which I have 
designated “projects.” There was the obvious attempt to get 
“expression” into the program as well as mere study. 

During the time of the program various occasions were 
offered for special features against the background of the gen- 
eral plan; for example, stereopticon lectures, brief addresses on 
‘aspects of Chinese life, Chinese story-materials, text-book 
courses on China, etc. These miscellaneous phases of the pro- 
gram fell into place as units of the whole. The general plan gave 
coherence to all. 

Special attention was paid to the Grand Project. This fur- 
nished a strong motive throughout the whole period of activity 
and study. It was this main feature which contributed most 
‘to the church’s consciousness of China and things Chinese. It 
was not a thing apart, but the climax of the entire previous 
work. Its underlying principle was educational and not 
spectacular. It could not have stood alone as an educational 
venture. It would have lacked meaning for real education. It 
was not a combination of stunts. It was a serious attempt to 
exercise one’s way into an understanding and appreciation of 
China. The book referred to above gives full details regarding 
this also. 

Putting much in little, I might say this. About one 
hundred members of the parish (all the work of the program 
proceeded on the basis of local initiative and capacity), fifty men 
and fifty women, were enlisted in this part of the program. 
They included architects, actors, carpenters, story-tellers, shop- 
keepers, etc. Speaking from the point of view of the roles 
undertaken they were householders, priests, merchants, school 
children, street venders, restaurateurs, actors, etc., etc. 

A complete Chinese setting was arranged, including shrines 
of Confucianism, Taoism, and Buddhism, a Chinese garden, 
several shops, a tea house, memorial arch (pailow),—all, of 
course, full size. Hundreds of Chinese articles—we have been 
in the habit of calling them “curios’—were assembled from 
private homes and mission headquarters. Chinese foods and 
sweets were stocked in the shops. In the rest room were books 
and pictures instructive in things Chinese. Chinese food was 
served to those attending the exercises. In charge of the shrines 
were men especially trained for the purpose, whose knowledge 
of Chinese religions and religious practice was greatly enlarged 
by means of the preparation necessary for their tasks. And 
they were charged with the responsibility of instructing their 
audiences in Chinese religion. You will all see by this time 
how serious was the educational aspect of the program. The 
Taoist priest, for example, gave daily—the Grand Project ran 
through three days—illustration of exorcism and _ worship. 


THE EDUCATION OF A CONGREGATION IN MISSIONS 275 


Children were drilled for a village school scene. The persons 
involved in the wedding and wedding procession were care- 
fully trained. A Chinese play was produced and went far to- 
ward creating the necessary Chinese atmosphere. The children 
were gathered from time to time into graded groups to listen 
to story-tellers primed with Chinese story materials. There 
were other features, as well, but there is no time to speak of 
them. 

The whole performance was most informal. Only in the 
evening at the time of the play were seats provided on the main 
floor. At other times the visitors might wander at will, look- 
ing where they would and listening where they chose. The 
daily schedule of events was adhered to with some flexibility, 
and so provided something most of the time in “the main tent.” 
Maybe that was an unfortunate term to use—there were no side 
shows. Everything had its important place and all together 
made the harmony and completeness demanded by the under- 
taking. 

If I have “sold” the idea to you, that is all I can expect 
in this brief space. You must look elsewhere for further par- 
ticulars. It is true that the church which put on this particular 
program is an unusually well-appointed plant into whose pro- 
gram of religious education this missionary educational program 
could be fitted without strain. Other churches, however, have 
done as well, and several smaller churches have done well at 
lesser projects. The plan will work in any parish. It is built 
on the personnel at hand, and aims to use home talent and 
develop local initiative. The program just sketched has already 
been used as a community venture in Bennington, Vt., where 
four churches joined in the attempt, each assuming certain units 
of the whole, doing parts of the program separately and uniting 
at the end in the Grand Project. Wesleyan University and the 
First Methodist Episcopal Church of Middletown, Conn., are now 
engaged in producing certain phases of the program, especially 
the projects. Many churches here and there are doing more or 
less at it. It seems to offer a practically new method—I say 
practically new, for that is the way it works out. In reality all 
the features are old, if considered separately. 

May I say last of all that consideration of the missionary 
enterprise needs to take some new turns. The average local 
parish is appallingly ignorant of the work of the Church 
throughout the world. Too much dependence is placed still 
upon stock materials of an older day. Or, rather, the materials, 
fine as they are which are furnished us, fall into old moulds, are 
made to fit into a more or less stereotyped frame of mind. We 
must change the minds of the folk of our parishes, renew their 
outlook, develop a proper assimilative mass. This can be done 


276 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


only by wholesale project work, which stirs up new centers of 
activity and thought. With new materials and a new method, 
therefore, we may succeed where we have failed before, and 
still convince the churches that the greatest task is obedience 
to the Great Commission. Let our aims be: understanding, 
appreciation, cooperation, and Christianization. By this we rec- 
ognize the need of—in this case—knowing who the Chinese 
really are, what they are worth, how we may work with them 
toward common ends, and how we may save ourselves while 
offering them the terms of salvation. 


THE OBJECTIVES OF THE MISSIONARY EDUCATION 
OF A CONGREGATION 
PROFESSOR T. H. P. SAILER, PH.D., NEW YORK 


The principal direct objective of missionary education is 
the accomplishment of the missionary enterprise in the right 
way. This last involves much greater problems than most of 
us realize. Doing the will of God in accomplishing this enter- 
prise brings many by-products, but these are not our direct ob- 
jectives. We secure the best personal development, not by cul- 
tivating virtues or going through pious motions, but by doing 
the will of God. If we seek first the Kingdom of God and what 
it needs for its realization in this world and pursue it with our 
whole heart, all other things we need shall be added unto us. 

Therefore, the more immediate aim of missionary education 
is to get the Church to give itself whole-heartedly to the needs 
of the world. This leads us to ask: 

(a) What are the needs of the world? We cannot separate 
those of other countries from those in this land, either individual 
or social. We cannot uplift the individual and social institutions 
of other countries without uplifting those at home. This, of 
course, does not mean that we shall wait until home needs are 
all met, but that we shall recognize the relationship between 
those at home and abroad. In order to analyze the needs of the 
world it will probably be necessary to arrange them in separate 
classes. Many different divisions have been proposed, such as 
physical, social, vocational, cultural, spiritual, etc. 

(b) We next must ask: What activities of individuals are 
demanded to meet these needs? And we must analyze these in 
some detail in order to furnish more specific objectives. 

(c) What personal qualities are demanded in order to per- 
form these activities adequately? These may be divided into 
knowledge and insight, sympathy and devotion, efficient habits. 
Knowledge and sympathy are preparatory to action. This will 
give us a large list of very detailed objectives as the aims of 


THE EDUCATION OF A CONGREGATION IN MISSIONS 277 


missionary education. Such a list should be drafted with great 
care by a large number of workers. 

Meanwhile Dr. Fleming has suggested eight particular 
objectives of missionary education: 

1. Determining what Christianity is. Can it be shown that 
it is essentially a missionary religion? 

2. Leading people to see what there is of good in other 
religions. 

3. Along with this, cultivating discrimination with reference 
to the uniqueness of Christianity. 

4. Attaining the idea of degrees in the possession of the 
spirit of Christ; recognizing that some who are not called by 
His name may have more of His spirit than others who are so 
called. 

5. Encouraging the idea of mutuality in world relationships 
as opposed to the older idea that when the foreign missionary 
task concerning a nation was performed intercourse would 
cease, 


6. Emphasizing the fact that our nominal Christianity is 
holding back the Kingdom of God. 

7. Ceasing to convey our denominationalism across the sea. 

8. Making Christ known, not only geographically in the 
whole world, but psychologically in all areas of thought. 

In closing I may suggest some of the by-products that will 
be realized from a strong program of missionary education: 

1. Adequate missionary education will make Christianity a 
world rather than a national or racial religion. It will tend to 
correct the national, racial and denominational limitations of 
Christianity. It will enlarge parochial imagination. 

2. It will make Christianity a religion of service and sharing 
of privileges, a religion of obligation. 

3. It will challenge to sacrifice at a time when Christianity 
is easy going. It will tend to check luxury by furnishing stand- 
ards of perspective. 

4. It will emphasize the present power of God working in 
the world. 

5. It will help us to realize how Western Christianity and 
Christendom appear to others. 

6. It will ultimately bring us face to face with selfishness and 
inconsistency. 

7. It will make all phases of the Christian life functional 
and challenge the Church to become more efficient. 


278 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


THE PLACE OF MISSIONS IN THE CHURCH SCHOOL 
THE REVEREND HERBERT W. GATES, BOSTON, MASSACHUSETTS 


Before we can determine the appropriateness of any ele- 
ment in the curriculum of the church school, we must have 
clearly in mind what is the object of the school and of the 
course of religious education. 

We are seeking, I take it, to educate boys and girls, young 
people, and men and women, in a Christian manner. That 1s 
we want them to acquire those attitudes of thought and feeling, 
and those habits of conduct that shall lead them to respond to 
all the varied situations of life in accordance with the example 
and teachings of Jesus Christ. 

The type of education that will accomplish this purpose 
must include several factors. Most important of all, it must 
actually bring the pupil face to face with real situations, make 
him aware of the problems which they set, and give him oppor- 
tunity, under wise and friendly guidance, to think and work his 
way through to satisfactory solutions. 

The element of guidance is important and a part of this is 
to give the pupil knowledge of the experience of others as they 
faced the same kind of problems, so that he may learn by their 
successes and no less by their failures. 

To a very large degree we have been in the habit of think- 
ing that most, and practically all of the knowledge required for 
our purpose is to be found in the Bible. At least we have 
limited our subject matter in religious education to the Biblical 
material. 

I am convinced that this is a mistake that does injustice 
both to the Bible and to the pupil. It has resulted in setting the 
Bible so strictly apart that we have pretty nearly convinced a 
good many people that it is apart from life and is not expected 
to be taken seriously in every day affairs. How often have we 
heard young people, and even older ones say, when reminding 
them of some precept of Jesus or of the prophets, “Oh, well, 
that’s in the Bible!” 

In the field of general education we have fairly well learned 
that the point of contact which is most effective is the immedi- 
ate experience of the pupil. It is the present problem, real to 
him, that interests him most. Facing this, he begins to see the 
reason for studying the experience of others, that he may learn 
what they did under similar conditions, what the results were, 
and guide his own actions accordingly. 

It is at just this point that missionary education has a great 
contribution to make to the program of religious education. 
The annals of the world-wide enterprise of the Christian Church 
are the Book of Acts brought down to date. I have often wished 


THE EDUCATION OF A CONGREGATION IN MISSIONS 279 


that, when our Bibles had been printed, some one had been 
thoughtful enough to put at the end of Acts, “To be continued.” 
We owe it to our young people that they shall understand the 
continuity of God’s purposes and that they shall never be 
allowed to imagine that the Divine Spirit has ceased or altered 
his program since the canon of Scripture was closed. 

Another factor in the development of modern education is 
the project principle of approach. This is not a new thing, nor 
is it a patent method to take the place of other methods of study 
and work. It is rather a principle, by the application of which 
we succeed in getting study and work and learning better done 
than we can without it. So, in religious education, it is not a 
substitute for Bible study. It is a means of making Bible study 
more purposeful and effective. 

It means that we shall seek to make the educational activi- 
ties of the pupil center about worth-while enterprises, which the 
pupil recognizes and accepts as worth-while to him, and as sug- 
gesting an end which he wants to reach. This accomplished, 
all of the experience of the race which bears upon the problem 
is gladly studied as a help in accomplishing the thing he wants 
to do. 

Young people are usually energetic and, despite all our ideas 
to the contrary, ready and willing to be of service when con- 
fronted by worthy tasks. Here they are confronting the church 
with its claims upon their lives. The thing that will make them 
respond in loyalty and even in a spirit of sacrifice is to show 
them the greatness of the Christian enterprise in concrete terms. 

Take for example the Every Member Canvass of the church. 
Here is a part of the church life that touches them. They are 
asked to participate through gifts of money. But what does it 
mean? How much do they actually know of what becomes of 
that money, Too often we begin at the other end and appeal 
in the name of a board that wants support. But suppose we 
take them where they are, members of, or affiliated with a 
church with a job to do. In several churches of which I know 
this has been made a project of study and service. 

The aim has been to find out what is actually done with 
the money they give. More than this they are led to see that 
they may have a voice in its distribution and use. The budget 
of the church is studied, the various items therein are translated 
into the terms of human need and service, they are encouraged 
to make posters, prepare programs through which they may 
pass on their knowledge to others and thus actually contribute 
far more than their modest gifts can do, to the success of the 


enterprise. 


280 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


The enterprise of missions, the going work of the church in 
the community, the nation, and the world, is the finest source 
of project material imaginable for religious education. 

When we look at missionary education from this point of 
view, we get a standard of judgment which enables us to estt- 
mate aright the comparative value of some practices which have 
gone under the name of missionary education. 

For one thing we shall see that it is not a mere scheme of 
money raising. Many a device has been put over in this name 
that has exploited spiritual interests in behalf of financial 
returns. Such is any plan that induces children, or anyone else 
to part with their money without intelligent knowledge of the 
cause for which it is asked. 

Again, we shall deprecate plans that substitute a lower and 
unworthy motive for the true one of service. I have known of 
contests in money raising that have set class against class, or 
department against department in most unholy fashfon. I 
have seen campaigns in which large sums of money have been 
raised by appealing to un-Christian motives, such as the love of 
praise and the esteem of men. 

We shall certainly deprecate methods of presenting the 
missionary appeal which emphasize the inferiorities of others 
rather than their good points. JI am convinced that no little 
part of our racial problem is due to the habit of leading children 
to think of all other peoples as queer. The other side of this 
evil is the attitude of superiority which is one of America’s be- 
setting sins today. 

We shall wish to do away with the separation and even 
the competition between home and foreign missions which has 
often made unfriendly partisans of individuals and groups in 
our churches. The field is the world, said the Master, and he 
counted as the only valid proof of the Spirit’s presence that 
witnessing and service should begin at home and reach out to 
the uttermost parts of the earth. 

There is an even greater contribution which missionary 
education has to make to the program of the church school, 
namely, that it shall make the grandeur and worth of the Chris- 
tian enterprise so real as to lead the youth to ask himself: “And 
what shall I do?” 

One of the unfortunate effects of a certain type of religious 
education has been that of leading many young people to think 
of Christianity as a system of beliefs which one must accept 
to make himself secure against future disaster. It is the glory 
of missionary education, rightly conceived and rightly adminis- 
tered, that it leads the youth, not merely to study religion as 
it was centuries ago, but as a living enterprise which invites 
him to high spiritual adventure here and now. It helps him 


THE EDUCATION OF A CONGREGATION IN MISSIONS 281 


to see the Christ, not back in the past, but just ahead, still 
beckoning and saying, “Follow Me!” 


THE HOME AS AN AGENCY FOR MISSIONARY 
EDUCATION 
MRS. E, C. CRONK, PHILADELPHIA, PENNSYLVANIA 


Judges, jurors, editors, leaders in every sphere of the 
world’s work are asserting with increasing frequency that “there 
is no substitute for the home.” Institutionally trained child- 
hood is robbed of some things that are childhood’s rightful 
heritage. No amount of institutional missionary training can 
really take the place of the home as a missionary agency in its 
relationship to the new generation. When right attitudes in 
missionary thought and practise are a part of home training they 
become a very part of the life of a boy or girl. Our churches are 
full of men and women who regard missionary interest as an 
elective of Christianity—a sort of optional attachment to be 
screwed on or left off according to the inclination of the 
individual. 


Let us consider some of the practical methods for mission- 
ary education in the home. 


I. Boys and girls are influenced by what they see every day 
with their own eyes. (1) Of supreme importance is the ex- 
emplification of the missionary spirit in the home. Parents whose 
attitudes are truly missionary, and who are Christian inter- 
nationalists in their relationships to the people of every race, 
make a deeper impression than can be made by mere word 
teaching in a Sunday School or missionary society. On the 
other hand it is next to impossible for any outside influence to 
counteract a scornful “nigger,” “dago,” “hunkie” attitude of a 
home, or the callous indifference of “Charity begins at home. 
I don’t believe in foreign missions. There’s plenty to do at home.” 

(2) Pictures and maps offer large possibility. Boys and 
girls, especially those of the junior age, have a strong collecting 
interest. Many of them are intensely interested in making 
albums of various kinds. The daily papers and the Sunday sup- 
plements are generous in supplying movie heroes and matinee 
idols. If parents will go to the trouble of getting the picture 
sheets of the Missionary Education Movement, the collecting in- 
terest will express itself in albums of China, India, Japan, Africa, 
people of all nations in America, and children of all lands. The 
daily papers and the magazines will be searched for contributions. 
The fostering of stamp and flag collecting will also help to develop 
international minds and hearts. 


282 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


One well-known missionary leader hung on the wall of his 
boys’ room a map of the world. At night and in the morning 
two little fellows travelled around the world pointing out places 
of which they had read or heard during the day, visiting mis- 
sion stations in which they were interested. Globes may be 
used in the same way. Pictures of various missionaries may 
be placed on the wall or in small frames. Sometimes a mission- 
ary guest may be invited for a week’s stay by placing his pic- 
ture in a frame in the living room or bed room. The children 
become very enthusiastic—“Let’s have David Livingstone next 
week,” or “When will we have Ann Hasseltine Judson?’ 

(3) A missionary treasure chest with objects of interest from 
various lands, carefully opened on Sunday evenings or on rare 
occasions is sure to foster interest. Alexander Duff used to say 
that the idols and other objects from non-Christian lands which 
his father used to show him when he was only three years old 
made a deep impression on him, never to be forgotten. 

II. Boys and girls are very susceptible to what they hear 
in their homes. Anna B. Scott says, “The center of American 
civilization is the dining room table.” (1) It is certain that the 
dining room table is a more valuable vantage ground for form- 
ing right missionary attitudes than is a mission study class 
room. Not the forced sanctimonious table talk that children 
immediately recognize as veneer, but the frank interested dis- 
cussion of world relationships on a Christian basis and of in- 
dividual relationships within the experience of the children. The 
mother who is enthusiastic over the poor benighted African away 
over across the sea, but un-Christian in her attitudes to the 
African in her own kitchen is not a missionary conversationalist 
of influence with her little son. 

(2) The mother who makes a spectacular, melodramatic 
consecration of her son to foreign missions, and speaks of it 
repeatedly in his presence and at various public functions is apt 
to be rewarded by a squirming resentment on the boy’s part. 
Jacob Chamberlain was under the strongest missionary in- 
fluence in his home, but his mother never told him until he was 
ready to sail for India that the first thing she did after his birth 
was to carry her new-born son to her favorite place of prayer 
there to consecrate him again to the service of God. She had 
not forced her consecration upon him during the years of his 
boyhood. She had kept it and pondered it in her heart, yet con- 
stantly her life as well as her conversation had led him. 

The earnest winning words of Bishop Selwyn when he was 
a guest in the home of Lady Patteson had large influence in 
leading Coleridge Patteson into missionary service. 

Guests for a home should be more carefully selected than 
furniture. The international mind should be fostered by inter- 


THE EDUCATION OF A CONGREGATION IN MISSIONS 283 


national hospitality. Your Chinese laundryman may be a more 
desirable and courteous guest than the leading citizen who refers 
to him as “that old Chink.’ 

III. What boys and girls do in the home is not only a re- 
sult of their training, but a most valuable part of it. We 
remember nine-tenths of what we do. 

(1) Missionary giving is largely a matter of home training. 
“How did you happen to make such large gifts to missions?” 
someone asked a man who had given millions. “No happening 
about it.” he replied. “When I was a boy at home my mother 
trained me to give at least ten cents out of every dollar. The 
only thing that has happened is that I have more dollars than 
I did then.” 

(2) Missionary service in the community is also largely a 
matter of home training. 

(3) The practise of missionary intercession is best learned 
in the home. 

A program of missionary reading in the home combines the 
three—seeing, hearing, doing. 

Before the gift of Cyrus Hamlin’s gingerbread money for 
missions came the reading of the two missionary magazines which 
always had place on his mother’s table. Before William Carey 
went to India came the reading of “Captain Cook’s Voyages.” 

Boys and girls are reading constantly yet few homes are 
giving them missionary reading. Mothers are reading aloud 
bedtime stories, yet few mothers are reading aloud the stories 
of missions. The church should cooperate with the home in 
furnishing and circulating missionary books and _ periodicals. 
Every boy and girl in America should have “Everyland,” our 
one magazine of world friendships and world peace. The hope 
of the future is not in our halls of congress and legislature. 
The hope of the world is in the boys and girls in our homes. 
There is no substitute for the home in missionary education. 


REASONS FOR BECOMING FOREIGN 
MISSIONARIES 


TESTIMONIES OF STUDENT VOLUNTEERS 


MR. E. WARNER LENTZ, URSINUS COLLEGE 


Going to the foreign field is not an unusual thing. It is 
something that is natural, and in my own case it is just another 
example of the influence of a Christian home in which the life 
of the youngest member was so guided that it is impossible for 
that member to do anything else than to just go out into the 
world and tell people about the things that he learned. An- 
other important factor makes my going to the foreign field a 
very natural process. There is a certain girl who, with all her 
heart and soul has backed me up and is going out there too! 

Some experiences have come into my life, these last few 
years, that have made my going out to the field rather difficult. 
Similar experiences have come into the life of other students 
throughout the country which have made their going out 
rather difficult. The first of these is what we call on the 
campus, the “lagging spirit of the church,” the spirit which has 
been so busy with the mechanics and so lagging with the real 
dynamics of Christ, the spirit that has caused us to build 
mammoth buildings, equipped completely from the very top to 
the very bottom, but seemingly ‘without a vision of the real 
work of the church. 

Students throughout this country are staying home, be- 
cause there are no more funds to send them. It seems so often 
a catastrophe to see a great church grow up, equipped com- 
pletely from chimes to gymnasium, and having no vision bigger 
than itself. It is like a lighthouse which shows no light. We 
fail to realize, I believe, and this is the students’ message, that 
the light that is brightest shines farthest. It is just as if my 
heart would say to my head that day after tomorrow there will 
be no more blood flowing from my heart into my head, that all 
that blood is going to be used to build up the walls of my heart. 
You know what would happen; I would die. There are a great 
many colleges and churches that are building up their own in- 
terest and forgetting the dying souls across the sea. They 
make a sentiment hard to avoid. Another reason why it is diffi- 
cult for me to go, and has been difficult has been that the 
campuses of our Christian colleges have offered a great mission- 


284 


REASONS FOR BECOMING FOREIGN MISSIONARIES 285 


ary challenge to me. During these last few months it has been 
my privilege to visit about thirty colleges in the United States. 
What has been impressed upon me has been the lack of Chris- 
tian spirit and Christian interest, and much less the lack of 
interest in missions. You ask why. From this audience I hear 
the reply come back, it is because of the student. It is, to a 
degree, and yet, on the other hand, it is because of the pro- 
fessors, because of the leaders that we people of the church have 
allowed to go into those colleges and head them up. 

Just one more reason why it has been so very hard for 
some of us to offer for missionary service. This is the way in 
which we have treated foreign students right here in the United 
States—the way we have treated those boys and girls who have 
been entrusted to us. Do you know it is reported that in a 
single year there are more Chinese students in the United 
States, who revert from Christianity to atheism, than there are 
Chinese students who while here are converted to Christianity? 
There are three thousand Chinese students in the United States 
today. One quarter of them are baptized Christians. I know a 
Chinese boy who for eight years lived in a denominational college 
in the State of Pennsylvania, before ever a mention was made of 
Jesus Christ as His Saviour. 

You say, “Why go?” People all over the country have 
asked me why I am going. I am going in the spirit of true 
humility, recognizing that we have partially failed at certain 
points and recognizing, too, that we have absolutely failed at 
certain other points, but I am going out there to help in every 
way I can those people of Bagdad, and primarily to preach Christ 
to them. 

I have honestly studied the things that we people of the 
United States have that those people of Mesopotamia do not 
have. I have come to this thought, that there is just one funda- 
mental thing that we have which they do not have, and that is 
Jesus Christ the Saviour—a Saviour who one day pulled me out 
of the way I was going toward making good with myself at the 
center and placed me over here on another road, where I was 
going to make good too, and I am going to but I am going to 
have Christ as a Saviour. It is that Christ who is driving us to 
the foreign field. It is for Him that we are going, to give Him 
to them, and tonight we are asking your help and your prayers. 


MISS LYNDA IRENE GOODSELL, WELLESLEY COLLEGE 


When I returned from Turkey a few years ago to enter college 
here in the United States I fully expected to go back as a 
foreign missionary. There was nothing else I could do. It 


286 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


was the logical thing. For four years I had been studying in 
Constantinople College for girls with its seventeen different na- 
tionalities. My acquaintances were Greek, Turkish, Armenian, 
Russian, Hebrew girls. These girls were my friends. I had 
to return to them. Furthermore, | had a very real chance to 
see the need and opportunity in Turkey for intelligent and 
sympathetic cooperation. My heart went out to the little boys, 
who had no chance for schooling, no chance for physical educa- 
tion or playgrounds. I longed to be a nurse or a doctor, and 
yet again I wanted to be able to teach physics, history, eco- 
nomics, sociology, psychology and all those subjects that they 
are eager to learn. Agricultural work is developing. Industria! 
schools are needed. ‘There is an opportunity for every type of 
life investment in Turkey, provided that investment shows the 
love of Christ. 

But perhaps the most potent figure in drawing me back 
home was the fact that I would be returning to my own home 
circle. That is very near to each one of us. May I digress a 
moment here to say a word about being a missionary’s 
daughter. I think sometimes people look at us with a little bit 
of pity. We have been deprived of a few things which matter, 
perhaps, of some educational advantages, of a few social privi- 
leges, but I am proud to be a missionary’s daughter. I am thank- 
ful for the background that it gives me in college. 

But I realize that, if I were going to the foreign field with 
only this idea of going back to my friends, or because of the 
great need that I have seen there, or because of my own home 
ties, I would merit in no way the word “missionary.” My in- 
tention to go back to Turkey involves no exaggerated idea of 
sacrifice. I hope I have no superiority complex, because that 
is wrong and fatal to one’s usefulness; but I intend to be a mis- 
sionary, God bless the word, because I have found in Jesus 
Christ a friend and a master who is dearer than my life to me 
and I must share him with others. My duty to Christ is not a debt, 
but a privilege. I value his friendship so highly, that I must 
share it with others and introduce others to him, but to introduce 
others one must know both parties well. Through my medicine I 
hope to be able to know the Turkish people well and through my 
own devotional life I hope to be able to appropriate for the in- 
spiration of others in a small measure the unsearchable riches of 
Christ. 

Then I hope that I can help Turkey to find Christ as a Mas- 
ter and a Friend who can guide her in her new era. 

I hear Jesus calling me to the people of Turkey, “Follow me” 
and for his sake I follow. In the words of that stirring hymn, 
“Young, strong and free, Lord of my life, I come.” 


REASONS FOR BECOMING FOREIGN MISSIONARIES 287 
WALTER JUDD, M. D., UNIVERSITY OF NEBRASKA 


It is quite obvious that I could not give a learned dissertation 
on the why’s and wherefore’s of foreign missions. Indeed, after 
these sessions of this convention it would be idle to attempt to do 
so. However, I do know why I believe in foreign missions enough 
to give my own life to that work. There are four reasons. Nine 
years ago I went to an Older Boys’ Conference of the Y. M. 
C. A. in Lincoln, Nebraska. I met there Jesus Christ. Since that 
day I have known that there could be but one single dominating 
motive in my life. That was to do the best I could to mould men 
after the fashion of Jesus Christ. 

I spent the next few months studying as hard as I could on 
two questions—what shall I do with my life, and where shall I 
spend it? The second question was answered first. Within a 
month after reading the life of David Livingstone and all the 
other church papers and literature I could get hold of, I decided 
it would have to be in the foreign mission field, unless God pre- 
vented it. About six months later, after studying myself and 
the need I thought that I ought to go to medical work. Medicine 
to be my profession but not my life work; Christian missions to 
be my life work. 

Here are the reasons that led me to this decision: The first 
was simply a sense of fairness, a square deal to the non-Christian 
peoples of the world. I had happened to be born out there in a 
little town in the state of Nebraska, given a public school educa- 
tion, a high school education, a university education and a medical 
education. Was I responsible for the fact that I was born in a 
home, where I was surrounded all my life with Christian influ- 
ences? No, I had nothing to do with that. In other countries 
there are men and women without a chance to go to public school, 
high school, state university or medical school, men and women 
born without a fraction even of the helpful surroundings under 
Christian auspices that I had had. Were they responsible for 
that? No, it was a mere accident, as far as they were concerned. 

Did I have a right to appropriate that which came to: me 
through mere accident of my birth and allow other people to 
go all their lives without any of those opportunities? If we had 
been neglecting those folks all these years, it would not be quite 
so bad; but when I thought of it, I realized that I ought to be 
willing to give my life to try to set right the wrongs that have 
been done those people by men of my own color and my kind of 
religion. That was my first reason. 

The second is just because of the overwhelming need there, 
the need from the standpoint of existence, from an educational 
standpoint, from the standpoint of womanhood and childhood, the 
need from the standpoint of medicine. That, of course, interested 


288 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


me. I read of a fellow one time who had indigestion. A native 
doctor gave him fifty pounds of ground stone of some kind during 
his treatment of him. He came to a well trained missionary doctor 
and under good treatment he got well. If the people of China 
had constitutions to stand that kind of treatment, I felt that was 
the place for me to practice. The statistics showed that there is 
about one doctor in the foreign field for anywhere from one to 
five million people. In this country there is one to every 725. 
What does that mean. It would mean that there would be only 
one doctor to my home state, which is 400 miles long and 200 
miles wide. I didn’t care as long as Chinese people had no doc- 
tor; but if my mother had been sick and there was no doctor 
closer than 400 miles away, it would have made a difference. 
That was enough. 

I have been working since I finished my interneship, till I 
got my debts paid off, with a doctor in Omaha. When I left there 
the first of September there were applications from twenty-one 
fellows for my humble position—doctors just as good or better 
than I am. I could not help but think, if I don’t go back to 
Omaha, I am sure there is nobody out there who is going to suffer 
for lack of a first rate physician. Next summer, I go to China, 
to an area about the same size as the state of Connecticut. Back 
in Omaha there are twenty-one fellows offering for my position. 
Out there is an opportunity which nobody fills if I do not go. 
Now what should I do? 

The third reason is because the need is so great here at home. 
That sounds funny, I suppose. A few years ago, when I began 
to waken up to the terrible iniquity in our own civilization, I was 
disheartened. I said, “After all, maybe I ought to change my 
purpose to become a foreign missionary.’”’ When I saw our col- 
leges with all the evil and the superficial living and the lack of 
any serious thought about life or about Christian service, it seemed 
to me there was a challenge to stay here and work in this country. 
I seemed to think there was no right to go over there until in 
America we could set up a demonstration of Christian civilization 
from which they could learn. I had the idea that to attempt to 
take our Western medicine and our Western education methods 
was about the same as taking Christianity. I don’t believe that 
any more. 

The need is so great here at home, it seemed to me that I 
didn’t feel it could be remedied without foreign missions of the 
right sort. As I became more and more conscious of the great 
evils in our country it seemed to me that we could not begin to 
solve our inter-racial and international problems, and our own 
labor problems without the right kind of foreign missions. So the 
great need at home constituted no reason against foreign missions 
but rather a fresh challenge to foreign missions of the right sort. 


REASONS FOR BECOMING FOREIGN MISSIONARIES 289 


I go to the foreign field because my hope for our own country 
lies in the Orient. The need is so great here at home it compels 
me to go there to help meet America’s need as well as China’s 
need. Napoleon said 125 years ago, “There lies China, a great 
giant. Don’t awaken her.” Well, she is awakening, we can’t 
put her back to sleep. My question is which way will she change 
the face of the world? Toward Christ or against Christ? The 
answer does not depend upon China; it depends upon you and 
apon me. It is our job as Christians to take Christianity to China. 

The fourth reason why I believe in foreign missions is be- 
cause it is Christ’s command. It is not my plan for the world. 
I didn’t want to be a missionary any more than anybody else. 
He asked to have it done by his disciples. I called myself one 
of his disciples. It has not been done through all these 1,900 
years. 

What choice did I have except to get busy at it, unless I had 
some special reason for not being at work at that particular thing? 
I couldn’t get away from that. It was up to me. It seemed to 
me it was up to me to convince myself that I ought not to become 
one. I could find no adequate reason for not becoming one. 

The biggest obstacle, when it comes to deciding to go to the 
foreign field is the obstacle of Christian parents at home. Often- 
times leaders of missionary societies, I have found, when it comes 
to- their own sons and daughters, are not willing to have them go. 
I have thanked God that my mother, even though she had lost 
three sons, I being the fourth, when I came and told her I was 
going to be a foreign missionary, she was glad. 

Here was the call, where the need was the greatest and the 
workers the fewest. If I honestly wanted to put my life in where 
it would count for the most, where else would I go, except where 
the need was the greatest and the workers the fewest? We pray 
elibly, “Thy kingdom come.” I question if I have a right to pray 
that, to let it roll off my lips, unless it represents the dominating 
passion of my every waking hour year in and year out. Not 
fifteen per cent of my life or ninety-nine and one-half per cent of 
my life but all my life, all for Him. 

I looked for reasons for not going. I could find none. I 
was physically fit, no dependents, no honest reason except my own 
selfish ambition. They could not stand alongside of Him. Hence 
I go. 


ASPECTS OF THE MOHAMMEDAN PROBLEM 


INTELLECTUAL MOVEMENTS AMONG MOSLEMS 
DEAN ROBERT S. MC CLENAHAN, LL.D., CAIRO 


It would certainly not be correct to say that there exists any 
large and striking intellectual movement throughout the Moslem 
world today, any manifest and far-reaching renaissance at all com- 
parable to what has appeared at times elsewhere. Passing right 
across eastward from Morocco and North Africa to the East In- 
dies, or from Russia southward to Zanzibar, one cannot find any 
outstanding center or centers where any more than the most minor 
intellectual awakening is evident. Here and there, notably at 
Constantinople, Beirut, Cairo, Bagdad, in the Punjab, at Ali-garh, 
Madras, and a few other centers, there appear what might be 
interpreted as the beginnings of something new, something which 
shows signs of placing the straight-edge of truth and scientific 
and historical knowledge to test one’s intellectual heritage or tradi- 
tional thinking. Each of these centers stands alone; there is ap- 
parently no bond to unite them, no quickening mutually enjoved 
er extending beyond, in any sensible way, to others. The inertia 
of centuries has not been overcome to any such extent that one 
might speak of the existence of a genuinely intellectual movement 
in the Moslem world today. 


Yet there does exist a breaking away from what the Moslem 
world has been satisfied with heretofore, that centuries-old seclu- 
sion, that contentment with an out-of-date thinking, and a worn- 
out traditionalism. That isolation, that unwillingness to use or 
approve what was not cast in the Arabic mould, musty with age, 
that insulation from the rest of the world’s thinking, is breaking 
down; for it has been proven, is being proven, unprofitable and 
sterile. There is a sense of recognition that there is, or seems 
to be, something better somewhere, there is some conscious or 
unconscious looking about for some one who shall be guide, coun- 
selor and friend. Gradually, almost imperceptibly, that sense of 
bankruptcy, of emptiness, of unreliability on the part of what Is- 
lam has had to offer, its limitations, the anachronism of its civili- 
zation when face to face with a progressive world, has been in- 
creasing and extending. In still limited numbers, there are those 
who look on while international contacts, the give and take of 
modern life, are showing resources with which the Moslem peoples 
without a change cannot compete. It does not require much pene- 
tration for a citizen of any of those Moslem lands to discover that 
the good things are coming from yonder lands which are neither 


290 


ASPECTS OF THE MOHAMMEDAN PROBLEM 291 


Moslem nor pagan. He may resent it; he may gather his robes 
about him and exert himself to have nothing to do with yon pro- 
gressiveness. He may snuggle down into the comfortable and 
easy heritage of orthodox Islam. Or he may struggle to prove 
to himself and others that once given a chance, Islam as a religion, 
as a system, as a state, in every way, can justify itself. Yet after 
all, he looks about for some things profitable for mankind, in 
politics, in science, in literature, in social advancement, in indus- 
trial life, in economics, in invention, in the application of these to 
the physical, moral and spiritual welfare of humanity, within the 
domain of Islam, and is disappointed. He finds that either those 
things are conspicuous for their absence, or that they have been 
borrowed, often taken right over wholesale, from outside. 

It sets him thinking. He may be but a small boy in the 
geography class; he may be a more advanced student whose study 
of history brings before him the comparative values manifest in 
the rise and extension of Islam, its founder, its propagation, and 
its characteristic contributions to the nations to which it came. 
He may be still further on, engaged in reading something of the 
controversial literature of the day, or the destructive polemics of 
modern infidels and agnostics. Or his reading and educational 
processes may bring him face to face with the highest and best 
things, and to wonder whence they really do spring. 

Probably no factor has been more active in the production 
and extension of this incipient intellectual movement than the al- 
most universal use of the words “independence” and “‘liberty,” 
among the millions of those we are now considering, during the 
past two decades, and notably since the beginning of the war. 
In Turkey, Egypt, Arabia, India, Palestine, Mesopotamia, and 
now more recently in North Africa, these words have become a 
slogan, have awakened an ambition which never had a hearing 
before. It is true that they have had a political meaning, aug- 
mented, emphasized and idealized by declarations of the rights 
of homogeneous peoples to self-determination. Those words 
independence and liberty have been on the lips of millions, have 
set millions to thinking and talking, first in matters political, and 
from that to other things. Out of discussions in little groups in 
villages, and gatherings of hundreds in cities, and in the multi- 
tude of discussions in the vernacular press, there has been evolved 
the consciousness, more or less definite, that more was compre- 
hended in those two words than mere political freedom and self- 
government. Picking the words to pieces, comparing ideas, meas- 
uring by other nations, there has dawned upon many that there 
does exist a very righteous and possible liberty and independence 
within the realm of one’s own thinking; that traditional dogma 
and authority may or may not be right and true, and that in any 
case, one has the right and duty of investigation, of inquiry, and 


292 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


of decision. To me, it seems that what there is of intellectual 
movement in the world of Islam today, has grown out of this more 
than anything else. It is a contagious awakening, very real, very 
vital, in its character. When once it has begun to claim its own, 
whether within its original circle of politics and nationalism, or 
beyond the boundaries of that, it is irresistible. And it is just 
this awakening, this appetite for inquiry and investigation, which 
we call an intellectual movement, and which the spirit of Christian 
missions welcomes; indeed, without which, the conviction and con- 
version of individuals and communities can expect to make but 
little progress. It is at least the destructive element—destructive 
of self-satisfaction, the inertia of centuries of falsehood and tra- 
ditional error. 


And how does it work? Generally speaking, it produces two 
quite opposite communities in the Moslem world. First, those 
who would save Islam at any cost; who cannot entertain any 
thought of surrender to Christianity or paganism, or lowering of 
the standards of the Crescent. They would save the face of Islam, 
its name and prestige, with the conviction that the great system 
which has been built up around Mohammed and the Koran and 
the prolific literature behind which it is entrenched, must be right, 
and that to surrender it means humiliation, means surrendering 
everything, and puts a man’s feet in strange places where he dare 
not trust himself. It would imperil him as an individual, and the 
whole civilization which has been created out of Islam, rights, 
privileges, distinctions, and perquisites. To him it seems too peri- 
lous a thing even to think of the possibility of intellectual advance- 
ment disturbing the equilibrium of Islam and Islamic civilization. 
It may be that it calls for some apology, some adjustments, some 
strained interpretations and applications. But better stay by it 
than to abandon the ship; it will get one somewhere, others will 
not, and certainly the repudiation of Islam will have too grave 
consequences, so he reasons. : 

The second community which is growing up within this in- 
tellectual renaissance, even though it be in its earliest stages, is 
that of those who incline, as a result of it, to break away from 
Islam and everything else religious; who transgress its laws fla- 
grantly and frequently ; who would jettison the whole cargo, and 
take nothing in its place. If they go afield into reading or think- 
ing, they incline to repudiate everything religious, ridicule, license, 
indifference, or open and bitter attack upon any attributing of the 
best things to spiritual and religious sources. 

Between these two camps, that of the intellectually orthodox, 
if such a term may be used, and the intellectually agnostic, there 
are, of course, many less pronounced communities. Some are 
raising the question of retaining or discarding Arabic or the other 


ASPECTS OF THE MOHAMMEDAN PROBLEM 293 


languages or vernaculars of Moslem peoples. The pendulum of 
the intellectual movement swings at one time away over in favor 
of retaining especially the sacred language of the Koran, or Islamic 
literature and spoken language of millions today. Again it swings 
far away from Arabic, or other vernacular, with the declaration 
that to be shut up to them, to be without the field of literature 
which other languages provide and which they do not, costs too 
high a price, in one’s preparation for profession and general cul- 
ture. The charge has been made at times in recent years against 
European governments ruling Moslem peoples, that they were 
facilitating the use of foreign languages and the literature of 
conquerors, and that the end would be the annihilation of Arabic 
and other vernaculars. Again the cry has been raised against 
the foreign control because it was providing the minimum of knowl- 
edge and use of the world’s best literature, languages of non- 
Moslems, simply to prevent the growth and development of 
peoples, and their enlightenment and culture through popularizing 
the native languages, whose literature and sources for research 
are extremely limited. 

Within these two camps also, one finds a very considerable 
variety of types of individuals, differing so widely in their atti- 
tudes intellectually, as to offer call for much discretion and wis- 
dom on the part of those who approach them with missionary 
purpose. For some of these individuals and those in their group, 
facilities have been provided for a considerable reading, com- 
panionship and a comparison of claims and values. Others are, 
of course, entirely without any such facilities for intellectual stim- 
ulus, which provides an intellectualism of its kind. Here are 
some of the types. 


1. One meets in these groups the individual who has come 
to value the contributions of historical and scientific investigation, 
in its bearing on one’s faith. He is, to a considerable extent, a 
sincere and honest investigator. He does try to think, and to think 
soberly. He will certainly have every right to carry his investiga- 
tions to their conclusions; any limitation of his inquiry would be 
fatal to the very truth itself. A fair field and no favor, with this 
man, will ultimately bring him to appreciation of the soundness of 
some things, and the unsoundness of others. 


2. A second type consists of those who are being intro- 
duced these days to deistic, rationalistic and destructive literature, 
much of it entirely out of date, but bearing the names of men 
who have attained some prominence, especially in Europe. This 
group are usually filled with the spirit of license, inclining to the 
sensational, and including large numbers of those who pride them- 
selves that they are students. They enjoy controversy, and in 
their eagerness for it place themselves frequently on very slippery 


294 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


ground, and their tendency is quite toward the destructive rather 
than toward anything constructive. In the presentation of the 
Gospel message to them, one will do well to remember that “some 
seed fell among the thorns.” 

3. The third group would be represented by the thousands 
of what are known in the ‘Moslem world as the “sheikhs”’ or 
“maulvis.” Their habits of life, their physical, social, intellectual 
and spiritual environment has been such as to preclude their mak- 
ing any real study, and yet they themselves would be the first to 
claim that they are the intelligentia, and their communities would 
at once confirm it. They regard the intellectual movements out- 
side the traditional orbits of Islam as impossible, often absurd and 
preposterous. Frequently they are very positive against outside 
thinking, simply because of the lack of it in what they have seen 
of a gross misrepresentation of simple Christianity, though what 
they regard as an ecclesiastical idolatry. They reason that the race 
and color prejudices, the social customs, and what they see of intol- 
erance, and the political greed of non-Moslems are enough to con- 
demn the self-assumed intellectual superiority of others. No doubt 
if we were placed in the same environment, and had the same out- 
look, as they have, we would prefer to discard any proffered intel- 
lectual values from outside. 

4. Probably the most difficult group for the approach of 
Christian Missions is composed of those who are utterly indiffer- 
ent to spiritual values; to whom all religions are the same, who 
brush away considerations of more serious matters, who do not 
desire to break with any one, and who would have no unpleasant 
circumstances arise. They will appreciate intellectual awakenings, 
will be glad to have periodicals, new books, and more or less cul- 
tured organizations discuss matters of ethics and the welfare of 
the state and society, will talk much about the necessity of increas- 
ing educational facilities and uplifting womankind, etc., etc. It 
is an intellectual movement, of a kind. It certainly did not exist 
a decade or two ago. It is manifested in the very great increase 
in the circulation of daily, weekly and monthly periodicals, in the 
multitudes who now follow, even in the villages, the political and 
social and economic questions of the day; in the appeals which 
public leaders make to the masses through the press, pamphlets 
and even more weighty literature. For there is no questioning 
the fact that there is a reading public, very much larger than ever 
before, a reading public which does not take things very seriously, 
after all, but which desires to be fed on this new form of intel- 
lectual pabulum, printed matter. 

5. We find also that pitiful group who are hopeless; who 
have found so much in the ordinary processes of thinking, of edu- 
cation, and of conscious or unconscious comparisons and measure- 
ments of human life, that they are quite without any definable 


ASPECTS OF THE MOHAMMEDAN PROBLEM 295 


guidance. If they are not out and out agnostics, they are close to 
it. How often we have found them saying that, their former 
ideals having gone, their former structure having been undermined, 
they do not propose to take on any thing more, or to erect a sec- 
ond edifice of faith or religion, for it might go the same way of 
loss and prove unworthy, as truly as did the first. They fear that 
nothing can ring true any more. They do not talk much, but do 
think much. If there is a pitiful type among those of the recent 
intellectual movement, it is this group in the Moslem world. 

These all suggest to us that there is on today a transition 
and intellectual struggle which might be defined as neo-Islamic, 
as truly as there was one called neo-Platonic in the second and 
third centuries A. D. It is eclectic, attempting to discard what is 
found unpalatable in both the traditional and hereditary faith and 
system, and the more progressive faith and civilization, which is 
extending all over the world, Christian. It tends to approve of 
what is best, at least what seems to be profitable, while at the same 
time retaining the name and credit of the faith of one’s ancestors 
and the fellowship of one’s co-religionists. 

It is a time of intellectual and religious adolescence, the two 
combined. One has to meet it in individuals, but we must remember 
that the same process is going on with communities, peoples, na- 
tions. It is a time for patience, grace, human kindness and sym- 
pathy, while this difficult period of analysis and synthesis, of dis- 
integration and construction, is going on, and after which the tide 
of intellectual movements will set in inevitably in the direction of 
truth. How broad and how deep is that gulf which separates the 
Moslem thinking from our own, across which a thinking, a careful, 
sober, honest inquirer, an intellectual pioneer, has to pass, we 
probably never realize. All the contributions which Christian en- 
lightenment can offer, both direct and indirect, even with the 
greatest variety of method and application, will be called for dur- 
ing this time of intellectual awakening and the creation of a spir- 
itual appetite for the fruits of Christ’s gospel. 


MOSLEM AGGRESSION IN AFRICA 
PROFESSOR DR. JULIUS RICHTER, UNIVERSITY OF BERLIN 


The African continent is one of the great fields of missionary 
endeavor; unitedly in the second half of the nineteenth century it 
has been, besides India and China, by far the greatest foreign field 
of the missionary societies. One-third of the continent, a country as 
great as Europe or as the United States, with, alas, fifty-nine mil- 
lions of Mohammedans, is already Islamized whilst among its 
185 million inhabitants there are hardly more than ten or eleven 
million Christians, white and colored, Protestant, Roman Catholic, 


296 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


and Oriental churches taken altogether. The whole northern half 
from Egypt to Morocco and from the Senegal, French Equatorial 
and Upper Nigeria to the Somaliland and Zanzibar are over- 
whelmingly ‘Moslem though in many parts isolated and scattered 
native tribes have retained their prehistoric animism and tribalism. 
The situation is the more tragic if we remember that the Christian 
churches had dominated the whole series of coast lands of the 
southern -Mediterranean, and that Egypt, Tripoli, and North 
Africa or Mauritania were among the most flourishing provinces 
of the ancient church. From Egypt Christianity has advanced 
far up into Nubia and Abyssinia; in all other parts of the hinter- 
land of Northern and Equatorial Africa there are only very 
slight remains of early Christian missions. And under the rush 
and turmoil of the rising tide of Moslem advance from the sev- 
enth century on the Christian churches disintegrated, crumbled 
and disappeared and Islam advanced victoriously. And what 
Christianity had shamefully neglected during the four centuries 
of its dominance, Islam did slowly yet effectively occupy; it pushed 
down through the deserts of the Sahara and the swamps of the 
Nile and its tributaries and advanced victoriously from the north 
and from the east so that at present doubtless it has a command- 
ing position in North Africa. Is it possible at all to make up 
for this irreparable loss? | 

The propaganda of Islam as it was in the nineteenth century 
had some drawbacks yet many advantages. An outstanding draw- 
back in the nineteenth century was the close connection of Islam with 
slavery, slave raids, slave wars and all those terrible ravages con- 
nected with the slave trade. There was a very strong antipathy 
of the raided and pillaged, scattered and suffering tribes against 
the haughty Mohammedan slave chiefs and their hordes. Yet 
since the abolition of slavery in Equatorial Africa by the joint 
efforts of the Christian powers of Europe, under the leadership 
of Great Britain, this obstacle and offense has been to a great 
extent removed. And since then, the attractive features of Islam 
on the African mind have become all the more powerful. Islam 
leaves to the African his primitive social order, it strengthens 
polygamy and slavery, it does not counteract superstition. It 
just adds to native life a varnish of a somewhat higher civiliza- 
tion, an attractive dress, new charms which, inscribed in Arabic 
letters on amulets, are regarded as particularly powerful, a simple 
sort of rote-school in which parts of the Koran are learned by 
heart in a language which is not understood, definite prohibitions 
in the regular order of life like the fasting in the month Ramadan 
or the prohibitions to eat pork. It gives a sort of respectability to 
the negro, particularly to the chief and his headmen which is only 
too readily acknowledged by the white merchants whilst they 
deny the same acknowledgment to the Christian negroes. Besides, 


ASPECTS OF THE MOHAMMEDAN PROBLEM 297 


the Moslem propaganda is advancing slowly and imperceptibly. 
There are no mission stations, no big foreign institutions, no for- 
eigners settling in the midst of the negroes yet living on an alto- 
gether different plane. There is the simple brown peddler or 
merchant settling down in their remote villages, marrying their 
daughters, mingling with their simple village life yet maintaining 
scrupulously the five daily prayers and other rites of his religion. 
And after him come the religious orders—the Senussi, the Kadi- 
siya, the Chadeleyi and others gradually and perhaps only in the 
course of generations leavening the native life by Moslem convic- 
tions and customs. And last but not least, Islam usually appeals 
most strongly to the powerful tribes advancing  victoriously 
and subjugating mercilessly the weakened and less consolidated 
tribes. So Islam usually is paramount with the conquering tribes 
like the Filani, the Mandingo, the Yaos, etc. And there can be 
no question that in connection with the superiority of the tribes 
which have accepted Islam and have for generations intermarried 
with Moslems a remarkable degree of civilization has been propa- 
gated in connection with the Moslem propaganda. Powerful states 
have been established and in some cases maintained through 
centuries ; big cities and rich commercial centers have been created. 

There can be no doubt that for great parts of Equatorial 
Africa Islam indeed meant a great advance in general civilization 
and the colonial powers in the Moslem territories of Africa almost 
everywhere formerly preferred to govern by native rule; so they 
cultivated the Moslem rulers, they scrupulously abstained from 
interfering with Moslem customs and prejudices; they created 
the general impression that Islam is a favored religion; they even 
built mosques and started Moslem schools, whilst putting many 
hindrances into the way of the Christian propaganda. 

Happily, during the last decade they have begun to give up 
that disastrous policy. By far the greater part of Moslem Africa 
is under French colonial rule, and without criticizing the colonial 
policy of France in Africa, it is a well-known fact that Protestant 
missions in their sphere of influence had for a long time to grapple 
with many hindrances, most of which could only be overcome if 
the French Evangelical Missionary Society of Paris could under- 
take the work which, unhappily, in view of its many engagements 
in other fields and its limited means, seems to be out of the question. 
Here, too, a change of French Colonial policy may improve the 
situation. 

What then shall be the attitude of the Protestant missions? 
Of course, they cannot and will not give up the campaign to 
conquer the Dark Continent for the Kingdom of God. At first, 
of course, there is the great other half of pagan Africa with the 
almost Christianized South Africa. If only the Christianization 
of the pagan southern half of Africa would be completed within 


298 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


the next generation, and that seems not to be quite out of the range 
of possibility and practicability, a Christian South and a Moslem 
North would confront each other, and that alone would mean a 
decided advance. This strategic view is particularly important in 
the borderlands where perhaps in the past the Moslem advance 
has been scarcely felt, yet has become an imminent menace since 
the beginning of this century, as along the Guinea coast of West 
Africa, the Uganda Protectorate, and the countries around Lake 
Nyasa. Wherever in such regions strong Protestant Missions of 
long standing exist, it is evidently of special importance to 
strengthen them and to make them pillars of resistance and of 
advance. 

Then there are some important changes in the general situa- 
tion which appear to alter the outlook helpfully. The Moslem 
states have all of them crumbled and are disappearing rap- 
idly, making room for an enlightened colonial administration. So 
the Moslems no longer dominate the situation; their influence 
is narrowed into definite spheres. However scrupulously the colo- 
nial policy of Great Britain or France will take regard of Moslem 
prejudices they will scarcely promote the Islamization of the many 
pagan tribes remaining side by side with the Moslem nations. 
These heathen tribes or clans, often scattered like islands sur- 
rounded by an active Moslem propaganda, are the appropriate 
starting point of the Christian propaganda; and it is an almost 
general experience that these tribes welcome the Christian mis- 
sionaries with open arms. 

Then there is the great and general fact of the rising tide of 
European civilization all over the African continent. Roads and 
railways are built. Commercial and political centers are started. 
The European with his auto or aeroplane, even with his radio and 
broadcaster begins to become ubiquitous in Moslem as well as in 
pagan Africa. And then there can of course be no difference of 
opinion as to the superiority of the European above the Moslem 
civilization. This superiority is so impressive and imposing to the 
African that it can be counteracted so far as we see by one factor 
which always must be kept carefully in view—that the Moslems 
become the champions and protagonists of the negro races in the 
growing antagonisms and race feelings. of Ethiopians. The Mos- 
lem African might like to pose himself as the leader of the brown 
race in its attempt to assert itself against white rule. 

With the European civilization comes modern education. It 
is an astounding fact to what extent the colored people develop 
a real hunger and thirst for knowledge. They will no: longer 
remain the raw heathen of the primeval forest. They crowd the 
schools wherever such are started. Islam is not able to provide 
modern schools. The educational problem perhaps is the most 
burning question of Africa today. Yet more than nine-tenths of 


ASPECTS OF THE MOHAMMEDAN PROBLEM 299 


the schools are in the hands of the missionary societies. It is 
their privilege and their chance to command the almost inexhaust- 
ible possibilities of the situation. 

Yet what shall we do in view of these facts? At first, 
strengthen the missionary strongholds in the centers of advance 
and along the border line. It is a wonderful providence that just 
at the crucial points such flourishing and richly blessed missions 
as those in Uganda, British Nyasaland, Southern Nigeria, the Gold 
Coast and Kameroun are maintaining commanding positions. 

Secondly, it is highly desirable that the American missionary 
societies shall have a more active part in Equatorial African mis- 
sions. Of course, their interest is rightly concentrated on the Far 
East. We are extremely grateful that during the last decade one 
American missionary society after the other has entered the African 
field. There might perhaps be more concentration of effort and 
a more comprehensive missionary strategy in view of the formid- 
able adversary we have to face. 


In the first half of the nineteenth century Australasia was 
the continent the evangelization of which was the accomplished 
fact of concentrated missionary efforts. In the first half of the 
twentieth century, in spite of all overwhelming claims of the 
Asiatic field, Africa (pagan Africa), puts before the Christian 
church the great task which can and should be accomplished to 
stop Moslem advance and to secure Africa for Christ. 


GOD’S LOVE FOR THE MOHAMMEDANS 
THE REVEREND SAMUEL M. ZWEMER, D.D., CAIRO 


The one thing needed by the Mohammedan world of today 
is a great missionary outpouring of love for the prodigal children 
of God in all Mohammedan lands. Yet this outpouring of love 
for the lost is the one thing that the church has always needed 
most and found last. Abraham sent away from his tent Hagar and 
Ishmael with a leathern bottle of water and a few loaves of bread. 
She wandered in the wilderness until the water was gone and then 
she cast her child under a shrub to die but, “God heard the voice 
of the lad,” and God saved Ishmael. 


I love to think of Jesus at Nazareth hearing that story for the 
first time from the lips of his mother, Mary, and treasuring up in 
his subconscious mind that great love of God for prodigals. And 
then when the Pharisees and Sadducees found fault with him be- 
cause he loved sinners and ate with them, he said, “A certain man 
had two sons ... . When the prodigal was yet a great way off 
his father saw him and had compassion and ran and fell on his 
neck and kissed him.” 


300 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


The Mohammedan religion in a real sense is the prodigal 
son among all the non-Christian religions, and yet the Church of 
Jesus Christ for many centuries has had the spirit of the Crusades 
rather than the spirit of the Cross. We need to read once more 
the conversion of Paul to a deeper love for Israel. In his First 
Epistle to the Thessalonians you will remember what he had 
undergone and how he expressed himself. He said, “The Jews, 
who killed the Lord Jesus and all their prophets, who are contrary 
to all men, who forbid us to preach the gospel, upon whom has 
come the wrath of God to the uttermost,’ and then those Jews 
laid on his bare back the stripes forty times, save one, and turned 
him out of their synagogue and left him a wandering preacher 
among the Gentiles. Then, after four years, Paul takes up his 
pen again and the tears fall fast on the page as he writes his 
Roman Epistle, “I am telling the truth in Christ,—it is no lie, 
my conscience bears me out in the Holy Spirit, when I say that 
I am in sore pain, I suffer endless anguish of heart. I could have 
wished myself accursed and banished from Christ for the sake of 
my brothers, my natural kinsmen; for they are Israelites, theirs 
is the sonship, the glory, the covenants, the divine legislation, the 
worship and the promises.” (Moffatt.) 


Between that malediction in Thessalonians and the benedic- 
tion in Romans, there must have been a love kindled in Paul’s 
heart that would not let them go. 


Thirty-three years ago my colleague, James Cantine, and 
I began work in Arabia. In Cantine’s home in the Catskills be- 
fore we sailed, Dr. J. G. Lansing wrote for us the Arabian mis- 
sionary hymn which we sang when our mission was organized. 
How often those words have been a challenge to love that will 
not let go. 


There is a land, long since neglected, 
There is a people still rejected, 
But of truth and grace elected, 
In God’s love for them. 


To the host of Islam. leading, 
To the slave in bondage bleeding, 
To the desert dweller pleading, 
Bring His love to them. 


And the last stanza, 


Till Arabia’s raptured millions, 
Sing His love for them. 


Years later in Arabia reports came to us, even in those days, 
of the exceeding great multitude that climbed the steep ascent to 
heaven, through peril, toil and pain, and of whom the remnants 
came to us, some blind, helpless, poor, and became teachers, the 
remnant of the massacred Armenian Church. “They were tor- 
tured, not accepting deliverance. They were subject to mockings 
and scourgings and bonds and imprisonments. They were stoned, 


ASPECTS OF THE MOHAMMEDAN PROBLEM 301 


they were torn asunder, they were tempted, they were slain with 
the sword. They wandered about, day and night; some of them 
wandered about in sheep skins and goat skins, destitute, afflicted, 
of whom the world was not worthy.” 

When I thought of the Chinese church and the Indian church 
represented here in this Convention, I could see that exceeding 
great multitude of the Oriental churches, Nestorians, Armenians 
and Greeks, whom Dr. Johannes Lepsius estimated at over one 
million two hundred thousand martyrs, killed by their Moham- 
medan neighbors. When we think of all that, there come to us 
the words of Robert Louis Stevenson: 

I have felt Thy wind in my face, 
Spit sorrow and disgrace; 
I have seen Thine evil doom, 
At Golgotha and Khartoum; 
And, I have seen the brutes, 
The work of Thy hands, 


Fill with injustice the lands, 
And stain with blood the sea. 


You know the rest of those verses. They portray the great 
tragedy of the Near East. But on the other hand, there comes 
to us that parable of Jesus Christ, “And when he was yet a great 
way off his father saw him.” 

One of our missionaries in Bagdad, Dr. Staudt, had two 
boys in his school a few months ago. One was called Theophilus, 
the other Mohammed. One was the son of a Nestorian priest 
and the other was one of a leading Mohammedan of Bagdad. 
They sat side by side and had to share a book between them. At 
first, they were unwilling but finally in the lesson there came the 
Arabic word for “forgiveness” and Dr. Staudt, the teacher, said 
to Mohammed, “What does ‘forgiveness’ mean?” Immediately 
the priest’s son spoke up with a sneer and said, “He can’t know 
what that means.”’ Mark the boy’s language, not “he does not know” 
but, “he can’t know.” Today those two boys are beginning to 
love the Saviour, our Lord, and they have knitted their lives to- 
gether in a new friendship through their love of Jesus Christ. 


Now, what is there that makes us believe in our deepest heart 
that God loves this great Mohammedan world and these millions of 
Mohammedans? First of all we believe that God loves them be- 
cause of their vast numbers and their long neglect. 

One-seventh of the human race, 234,000,000 people. The 
lands where they live have scarcely been mentioned on this plat- 
form, Nigeria, Morocco, Algeria, Tunisia, Tripoli, Syria, Pales- 
tine, Turkey, the great expanses of Central Asia, 69,000,000 in 
India, 35,000,000 on the single Island of Java, and in Africa alone 
nearly 60,000,000 Mohammedans. Surely God’s plan of mercy and 
love does not exclude these millions. Surely He who said, ‘Suffer 
little children to come unto me,” has compassion on 80,000,000 


302 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


Mohammedan children under fourteen years of age. “Jesus saw 
a great multitude,” the Bible tells us, and “was moved with com- 
passion toward them.” : 


And they are neglected. In every one of the great mission 
fields, according to the surveys made and the testimony of your 
missionaries, the Mohammedans are the most neglected class. At 
the Jerusalem Conference this finding was recorded: That in India 
the 69,000,000 Mohammedans may be looked upon as “largely an 
unoccupied field.” 


Second, God loves them, because they are a great way off. 
It is not for us to measure that distance, because the chasm be- 
tween a Holy God and a helpless sinner is equidistant at the Anti- 
podes and here. We who have lived among these people are moved 
with compassion, when we think of their ignorance, their illiter- 
acy, their groveling superstitions. I speak of ninety-four per 
cent. of the people who are illiterate, not of the five or six per cent. 
who have been somewhat freed by education from the trammels 
that bind them. We think of the degradation of the home and of 
womanhood and of childhood and of literature, because of the 
character of this religion. 


We think of fanaticism and pride and intolerance which are 
the fruit of this religion. We think of such moral and social 
bankruptcy as has arrested the attention of every thinking Mo- 
hammedan in Calcutta or Madras, Bombay or Cairo. . Listen to 
one man among them, a university graduate, a splendid example 
of the educated Mohammedans of India. In his book, “Essays, 
Indian and Islamic,” published a few years ago, he uses these 
words: “Should we not combat with all our might these social 
evils which are sapping the very life and spirituality of our Mo- 
hammedan community? Are these not problems calling for medi- 
tation and solution? I know I am drawing a severe indictment 
against my own religion, my own community, but we have need 
of no delicacy any longer if we are to proceed onwards. We 
want no palliatives, but the surgeon’s knife, to cut out the social 
canker that is corrupting our Mohammedan youth and our Mo- 
hammedan homes.” But there is balm in Gilead and there is a 
Physician who loves the Mohammedan people long before the 
missionary arrives. 


Third, we believe God loves them, because they have always 


and everywhere kept His first and great commandment, “Hear, 
O Israel, the Lord our God is one Lord.” 


Islam is a theistic religion, and none of the non-Christian 
religions, save Judaism has a more glorious, and full and power- 
ful theism than Mohammedanism. I stood in Benares, and after 
going through the temples of Hinduism, and seeing popular Hindu- 
ism, as it blossoms out in the lives of the people, I turned with 


ASPECTS OF THE MOHAMMEDAN PROBLEM 303 


disgust and looked at those two splendid minarets that crown the 
city and heard the call to prayer. When the man came down 
from the minaret I put out my hand and said, “My brother, truly 
God is greater than all the idols of the non-Christian world.” The 
God of Mohammed, the God of Al Ghazali, the God of Jalal-ud- 
Din, the God of the Sufis and the mystics, has the attributes and 
has the personality of the God of Job and Isaiah. God loves them 
because they have kept this commandment and have not made 
unto them any graven image but have bowed their heads and 
hearts before God Almighty. “I perish with hunger,” they have 
said, “in this desert of ritualism, and phariseeism, and outer re- 
ligion, and I go home to God by the pathway of the mystic, by 
the pathway of personal communion.” They tell us that three- 
fourths of all the adult Mohammedans in the world belong to these 
mystic orders. 


Fourth, we believe God loves them because He has not left 
Himself without a witness. In no religion is there a stronger and 
clearer abiding witness to Christ and Christianity than in the 
Mohammedan religion. Christ and Christianity are mentioned 
frequently in Mohammed’s Bible, the Koran. There are many 
references to Jesus the Prophet; there are many expressions in 
regard to the friendliness of the Christian. Again and again the 
Mohammedan stands face to face with the great outstanding facts 
of our religion; even when they are perverted or denied. 

No wonder that some students of comparative religion have 
classified Mohammedanism as a Christian heresy. Perhaps that 
is going too far, but I heard Professor Mohammed Ismail of 
Lahore say at Jerusalem at a conference (and his testimony is 
corroborated in Persia and in Arabia and in India), that he learned 
three things when he was still a Mohammedan, from the Koran. 
First, that all men were sinners and required forgiveness; second, 
that Jesus had no sin; and third, that if He wanted to know more 
about Jesus Christ, he would have to secure a book called the 
Gospel. By means of that three-fold testimony we missionaries 
believe that the Koran is indeed in many cases a schoolmaster to 
lead men to Jesus Christ. , 

Fifth, we believe that God loves the world of Islam because 
He runs out to meet them. The history of missions to the Moham- 
medan world is the running out of the love of Jesus Christ, to 
win these prodigals. You remember what Paul said in one of his 
epistles, when he talked about the body of Christ and Christ as 
the Head. His heart leaped with joy when he wrote these words: 

“The head cannot say to the feet, ‘I have no need of thee.’ ” 
Paul felt delight in being the feet of Jesus to go out all the way 
after His prodigals. 


304 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


As we think of the Mohammedan world, we may truly say: 


“And what are these blood drops all the way 
That mark out the mountain track?” 

“They were shed for those who had gone astray, 
Ere the shepherd could bring them back.” 
“Lord, why are Thy hands so rent and torn? 

They are pierced tonight by many a thorn.” 

No one has read the life of Raymond Lull or of Henry Mar- 
tyn, or of Bishop French, or Dr. Pennell of Afghanistan, no one 
has ever read the story of Miss Holliday in Persia, or Miss de 
Meyer in Russia, without recognizing in these saints the outgoing 
love of Jesus Christ for lost Mohammedanism. Seeing we are 
compassed about by this great cloud of witnesses, let us lay aside 
every weight and the sin of prejudice and misunderstanding and 
neglect of centuries which doth so easily beset us, and let us run 
out to meet these prodigals with a message of forgiveness. 


Lastly, we believe that God loves Mohammedans because they 
are conung back home. We have already heard that story from 
many a missionary in the simultaneous conferences and tonight on 
this platform have heard of the great changes that God has wrought 
in Turkey. It is a simple fact that Mohammedans everywhere 
today are more accessible, more responsive, than they ever were 
before in thirteen centuries. ‘The gates of brass and the doors 
of iron have yielded to let the King of Glory pass and the Cross is 
in the field. 


Did not Donaldson unfurl the banner of the Cross in Af- 
ghanistan? Did not Dr. Harrison penetrate to the very heart of 
Arabia? Is not Dr. Lambie building a hospital in the capital of 
Abyssinia? Have not the missionaries penetrated Morocco and 
Tripoli and Baluchistan and the borderlands of India? And do 
they not everywhere find open doors and willing hearts, where 
formerly the doors were barred and bolted? 


The fall of the Caliphate has given a death blow to Pan- 
Islamism, and has provoked and created a new nationalism, a 
passion for democracy in which there is a latent desire not only for 
political but also for social and moral and spiritual freedom. The 
morning light is breaking—the darkness is disappearing in the 
old lands of the Near East. 


Educational revivals are found everywhere. The enormous 
activity of the Mohammedan press is a sign of promise. In India 
alone there are two hundred and twenty Mohammedan news- 
papers, where fifty years ago there was scarcely a single Moham- 
medan periodical. In Persia, in Turkey, in Central Asia, in North 
Africa, the Moslem press is often the ally of the forces of Chris- 
tianity in moral reform, in advocating popular education, in speak- 
ing a word for the emancipation of womanhood and the rights 
of childhood. 


ASPECTS OF THE MOHAMMEDAN PROBLEM 305 


And, finally, I thank God that there have recently been public 
baptisms in those old Mohammedan countries, where the law of 
apostasy made public baptism an impossibility. In Egypt I have 
seen public marriages of Mohammedan converts in the presence 
of Sheikhs from the Moslem University and public baptisms both 
in the British and the American missions. In Arabia and Persia 
the missionaries state that public baptism is now the rule and not 
the exception. 

When we think of Bengal and the Punjab, and Java and 
Abyssinia, we may truly believe that there are the beginnings of 
mass movements toward Christ even in Mohammedan lands. 
In Java and Sumatra there are nearly 45,000 living converts. 
In Bengal they told me that in one single province, 16,000 Mo- 
hammedans had been won from Islam to Christianity. In Abyssinia, 
under the movement of a converted Sheikh called Zakaria, some 
6,000 Mohammedans have turned their backs on their old religion 
and are studying the Bible and embracing the teaching of Jesus 
Christ. 

It is a new day. The Mohammedan world of yesterday is 
past, and with this new world, and a new hope, there is not only 
a new opportunity, but a new and a great and abiding responsi- 
bility upon the churches of Christendom. There are churches rep- 
sented in this great convention that have never yet touched the 
awful needs of the Mohammedan world, nay, not so much as the 
hem of that need in their missionary prayer life and program. 
There are vast countries and provinces utterly unoccupied. There 
are sections of India and China where the Mohammedans are ab- 
solutely neglected, and every one of the occupted fields calls to 
Heaven for reinforcement, not only of men and women but of 
that prevailing prayer which brought revival to Madagascar in 
the darkest days, which transformed it from a land of martyrs to 
a land with a living church; that power of prayer which lays hold 
of God with a love that will not let Him go. We need to pray 
with the oldest missionary collect of the ages: “Oh that Ishmael 
might live before thee.” Oh, that God would pour out into our 
hearts a love for his prodigals and for the prodigal son among 
the non-Christian religions, Islam! 


THE PROGRESS OF MISSIONS IN THE: 
DUTCH INDIES 


A BRIEF SURVEY OF DUTCH MISSIONS 
BARON VAN BOETZELAER VAN DUBBELDAM, UTRECHT, HOLLAND 


It is not an easy task to give a short and at the same time 
helpful survey of the Dutch Missions in the Dutch Indies. If 
Dr. Schlunk had not told us about the work of the German 
Missions in the Dutch Indies, I would have spent some time 
telling you about the wonderful work which the German So- 
cieties* have been doing and I would have spoken in strong 
appreciation of their wonderful work. 

During the years I resided in Netherlands Indies, I some- 
times heard Dutch government officials and others say that, 
although they saw the great value of the work of these German 
Missions, they would like it better if we could have had Dutch 
missionaries in their places. However, when the war came, 
and with it the inability of the German Boards to finance their 
work, there was only one opinion in the Dutch Indies: viz., that 
a work of such a high cultural value should not be stopped. The 
Colonial Government of Holland put aside all its principles of 
neutrality and paid for the support of this German mission work 
and is still paying yearly about $100,000 to carry on these Mis- 
sions. This is very strong proof of the great appreciation in 
which these Missions are held. 

It was my great privilege to visit three times the field of. 
the Rhenish Missions in Sumatra.. Twice I was in the isle of 
Nias: once before and once during that most remarkable spir- 
itual awakening of which we have heard this afternoon. I will 
always regard it as one of the great privileges of my life to have 
met several times many of the German missionaries in the 
Dutch Indies. : 

To understand the general missionary situation in the Dutch 
East Indies we must keep in view that there is a population of 
nearly fifty million, while we in Holland count only about seven 
million inhabitants. Of these fifty million natives about thirty- 
five million are to be found on the relatively small island of 
Java, which is four times the size of Holland. Very remarkable 
is the enormous increase of the population of Java. In 1825 
there were about six million; one century later, thirty-five mil- 
lion. We have here evidence that a native population under 


*Dr. Schlunk’s statement concerning German Missions in the Dutch Indies never 
reached the editors. 
306 


PROGRESS OF MISSIONS IN THE DUTCH INDIES 307 


Western rule often flourishes better than under its own rulers 
and management. The intellectual natives generally must ac- 
knowledge that the rule of Holland has been a blessing for the 
population of Java and the other isles. They see that they could 
not yet govern themselves and that they must be thankful for 
what Holland has been doing for them. If Holland withdrew 
the countries would return to a most deplorable state of an- 
archy and confusion. 

In order to understand the general situation of our Mis- 
sions, I shall call your attention to these important facts: 

1. All the missionary energy of Holland is concentrated 
in this part of the world. The field is much too great for the 
forces of Holland, so that we heartily welcome the help of other 
nations, not only that of the German Missions but also, for a 
number of years, that of the American Methodists. We would 
like them to send us many more missionaries and we are glad 
to find that the cooperation between them and our Dutch Mis- 
sions, that was perhaps not as good as we would have liked it 
in the beginning, is getting better every year. The Methodists 
have opened schools for girls which find general appreciation 
in Netherlands Indies. This concentration of all the mission- 
ary energy of Holland in one field certainly has great advan- 
tages but it also brings the danger of isolating us too much from 
other fields. It is, therefore, very necessary for us to come in 
touch with the problems on other fields. 

2. When the Dutch came into the East Indies in the be- 
ginning of the seventeenth century, they found there a few 
hundred native Christians won by the work of the Portuguese 
Jesuits. This was for them a very strong reason for sending a 
few men to convert these people into Protestant Christians. In 
those times they thought Roman Catholic native Christians 
much worse than heathens or Mohammedans. We, therefore, 
have had some missionary work going on in these islands as 
long as our nation has had any relations with these parts of 
the world. We find there now strong Christian communities 
that have existed for centuries where the Protestant Christian 
religion has become a very important part of the national life 
and that have rendered invaluable services in providing teach- 
ers and helpers for mission work in other parts. 

The prevailing religion in these islands is the animistic 
heathenism that we know in Africa and other parts of the world. 
It sometimes has been represented as a sort of ideal state of 
infancy in religious life. Those who know something about it 
have a very different judgment. They know that these animists 
lead a life of fear and anxiety of the worst kind. It is remark- 
able how this animism seems to be able to exist for centuries 
when untouched by other civilizations. As soon as a country, 


308 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


where it exists, is thrown open for Western civilization and 
comes in touch with the great world movements, then animism 
in its simplest form cannot exist any longer. It would have 
yielded to the Christian religion in many more places, if Islam 
had not come to these people and given them what they 
wanted—the privilege of going on with their heathen habits, and 
also strengthening their position in the world by being taken 
in a world religion with special Oriental attractions, in which 
form Islam came to them. 

The present situation is, that we have about 250 mission- 
aries working in the Dutch Indies and that the number of na- 
tive Christians is approaching one million. Remembering that 
there are fifty million natives in these parts, it will be clear that 
there is still a great work to be done. The situation, however, 
is not altogether discouraging. It is remarkable how much 
more hopeful the outlook is in the work among the Moham- 
medans. We find there a number of hidden disciples of Jesus 
Christ and many openly confess that Islam does not satisfy 
their deeper religious needs. 

There is not enough time to take you around to the differ- 
ent mission fields. I will, therefore, mention only the work in 
New Guinea. Here our Dutch Missions were working fifty 
years without seeing hardly any result and without being able 
to establish any contact with the tribes living in the interior. 
Then, suddenly, a great change came, the doors opened and the 
missionaries found out that where they had not been able to 
get in touch with the people living in the interior, these people 
very well knew whereupon the missionaries at the coast had 
been waiting all these years, and that they had been discussing 
the matter among themselves. When the doors were thrown 
open the demand for teachers and the schools came from so 
many sides that it proved impossible to meet it. At the present 
moment we ought to send many more missionaries there than 
we are able to do. 

The cooperation between our Protestant Missions is excel- 
lent. Also, the Dutch Colonial Government shows a very clear 
understanding of the great value and importance of the mission- 
ary work. As a general principle the Government has adopted 
a strict neutrality in religious matters but the Government is 
ready to support Mission work on educational and social lines. 
This has established a great area of relations between the Gov- 
ernment and the Missions. In view of the great variety of 
Protestant Missions it proved necessary to appoint a central 
representative of these Missions to the Government. The Mis- 
sions appointed one man to deal with the Government in all 
matters regarding their interests. This official received the title 
of Missions-Consul. He is appointed and paid by the Missions 


PROGRESS OF MISSIONS IN THE DUTCH INDIES 309 


but accredited by the Government. This Missions-Consulate 
has proved during the nearly twenty years of its existence an 
invaluable factor in the missionary administration. It has been 
my privilege to serve as the first Missions-Consul during twelve 
years at Batavia. 


THE REVIVAL IN NIAS 
THE REVEREND A. BETTIN, OF THE RHENISH MISSION SOCIETY 


Beside the work in Sumatra and Borneo, the Rhenish Mis- 
sion has a Mission in some other islands, in Mentawei, Engano, 
and Nias. Let me tell you of the Mission in Nias, a much 
smaller island than Sumatra. This work was commenced in 
1861. The pioneers met many difficulties and discouragements 
at the beginning, especially the hostility of the daring head- 
hunting and murderous chiefs and the unhealthful conditions 
in the country. Seeing the fast growth of the work and the 
encouraging success of their fellow-workers in Sumatra, the 
missionaries in Nias had need to pray to God for patience and 
for hope that God’s blessing would come for their miserable 
and idolatrous island. And it did come. After twenty-five years 
of work there were not more than 500 converts in four stations. 

So great were the changes for the better in Nias during the 
next twenty-five years that there was much reason to rejoice 
at the fiftieth anniversary that the Lord had given over 18,000 
converts in the western, the eastern and even the southern part 
of the country where the independent chiefs had expelled the 
missionaries many years before. Most of these chiefs had now 
turned to be friends of the Mission, many had become baptized 
members of the church and some were even doing evangelistic 
work. That was indeed a wonderful and notable change. Some 
wise men would have said: You have done a good work, be 
satisfied. Your Christian people in Nias have a higher standard 
of Christian knowledge and morals than could be expected by 
the common rules of evolution in religious matters in general. 
They have a knowledge of the teaching of the Old and New 
Testaments. The second and third generation after this will 
surely develop into a fine Christian life and spirit. 

But most of our missionaries in Nias were neither con- 
tented nor satisfied with the spiritual and moral result of their 
work. They longed for a baptism of the Holy Spirit for their 
converts and they prayed for it. Two spiritual men, college 
mates, joined in private prayer-meetings, beseeching God to re- 
veal to them everything displeasing to Him in their own lives 
that could be a barrier to the revival work of the Holy Spirit. 
They were whole-hearted and serious about the matter and con- 


310 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


fessed their sins and shortcomings. Both were blessed with a 
deeper realization of God’s presence and a fuller enjoyment of 
His grace and love. Before they separated for their respective 
stations, they agreed to continue in private these meetings, 
avoiding public invitations to prevent any from taking part who 
were not serious. 

One of the missionaries began these meetings in his parson- 
age with only two native Christians taking part. But the num- 
ber increased until in a short time there was not enough room 
in his house for those who came. After this the meetings were 
held in the church. In a short time, more than 800 attended 
each meeting. The fear of the Lord had fallen upon 
them. The conviction of sin was deep and sincere, the whole 
body of believers being convulsively shaken. All were anxious 
to confess sins hidden as a secret for many years which con- 
stituted hindrances to the development of their lives as Chris- 
tians. Depths of darkness, trespasses against God, husband, wife, 
children, parents, neighbors, business men and others were re- 
vealed by confession and forgiveness prayed for. Those who 
truly repented could trust in the mercy of God and take the 
Cross of Jesus on Calvary as an atonement of their sin and 
transgression. In consequence their hearts were filled with 
peace, joy, and thankfulness. Justification by faith was not only 
a doctrine but a real personal experience to them. 

This religious movement did not begin in a congregation 
having a highly gifted minister with a noted spiritual standard 
or winning eloquence—no, he was only a plain but faithful 
servant of God. But the congregations with better equipped 
and gifted men were also affected before long, even such with 
members who opposed at first were compelled by their own 
consciences to repent and seek God’s grace and pray for the 
gift of His spirit. There were also a few congregations which 
were not blessed by this revival, although to some of these con- 
gregations the blessing came in later years. 

Now as to the results which came out of this special bless- 
ing of God for the whole Christian Church in Nias, I can make 
the following statement: The churches are crowded in the 164 
congregations for the regular services on Sundays and mid-week 
days. Bible classes and prayer-meetings are largely attended 
by both sexes. The Bible is freely bought and anxiously read 
and studied. Family worship is common. Faithfulness in the 
matriage relation is the rule among our church members. 
Stolen articles, money included, have been returned to the 
owners and God is praised as the just and holy One, who 
manifested Himself in righteousness and mercy. The number 
of converts has increased from 18,000 to 58,000 in eight years; 
26,000 candidates for baptism are attending the adult classes for 


PROGRESS OF MISSIONS IN THE DUTCH INDIES 311 


religious instruction. The work is growing so rapidly that the 
fourteen male and fifteen female missionaries with 383 native 
helpers are overburdened. Before this revival there was always 
a shortage of native preachers willing to go as evangelists to 
other counties, but since this spiritual rising they are glad to 
go where they are needed. The Chinese businessmen in Nias 
have been influenced. Seeing such strange things as stolen goods 
returned to them and lies confessed without any public reason 
and civil force, they became convinced of the reality of the liv- 
ing God. They have established a congregation of Chinese 
Christians. God still works in wondrous, mysterious, pente- 
costal ways to fulfil the promises for His church. Whole-hearted 
conversions which change mind and heart, body and soul, and 
purify the private and public life are the best and most success- 
ful means for the propagation of the Gospel and the extension 
of the Kingdom of God. 


SOME LATIN-AMERICAN PROBLEMS 


SPEGIAL) FIELDS'OF sSERVIGE TING WETICE Aur LIN 
AMERICANS NEED AND WELCOME THE HELP 
OF THE CHRISTIAN’ FORCES “OFVOTHER: 

COUNTRIES 
MR. JAY CARLETON FIELD, LIMA, PERU 


There are certain basic principles which should be ob- 
served in every case, if we are to meet Latin-American needs in 
a manner that will be welcome to those whom we serve, and 
with whom we cooperate. 

1. The form of service or the institution which we offer 
must be something of a model which will stimulate the best 
local elements to emulation and to greater efforts for their 
people, rather than something only just as good as they al- 
ready have, which may make us appear to be mere competitors. 
We must always aim to set an ideal to be reached. This is very 
clear when we think how inadequately we could meet even the 
most restricted need of any nation by concentrating the efforts 
of all the available foreign forces on that one task in that one 
nation. 

2. Whatever organized form our service contribution may 
take, we should frankly aim to make it indigenous as soon as 
practicable. To that end, a large part of our task will be the 
discovering and training of nationals who bid fair to become 
leaders among their people. This will mean that larger and 
larger responsibility will be delegated to them as fast as this 
can be done without lowering the grade of service rendered or 
jeopardizing its future. 

3. It will naturally follow that we aa conform to local 
ideas, except where basic principles are involved. Very great 
care will be taken, not to wound the pride or susceptibilities of 
those whom we desire to serve, and we will recognize and use 
their finest qualities for the good of their fellowmen. Keeping 
ourselves wisely in the background as much as possible, we will 
work shoulder to shoulder with them in a cooperative effort to 
make Christ king in their community. 

If these principles are observed there can be no question 
of the need for the best we can give, and the welcome on the 
part of the best elements will be almost as sure as soon as our 
contribution is understood. 

While recognizing the danger of too much generalization 
when speaking of the needs of no less than twenty countries, 

312 


SOME LATIN-AMERICAN PROBLEMS 313 


all at different stages of human progress, let us consider a few 
of the fields of service where a crying need constitutes a call 
and an opportunity. 

In the field of Christian education alone all the available 
forces might be mustered in order to provide the kind of models 
of which we have spoken, without the least danger of be- 
coming mere competitors. In Peru, for example, the Girls’ 
High School of Lima is setting a high standard in a country 
where as yet the government provides no educational training 
for girls, beyond the fifth grade. Such schools, while serving 
as models which need speedy duplication, are producers of 
Christian leadership for the home, school or office. From what 
source could there come opposition rather than welcome to 
such an institution? Surely not from those who understand its 
work and are interested in the real needs of their people! Yet 
there is organized opposition from others and this must always 
be expected. 

The problem of the care of orphans, in most of these coun- 
tries, constitutes so big a task that a model orphanage is wel- 
comed and may set high standards of Christian ethics for deal- 
ing with this problem. But this will not be enough unless a 
great contribution is also made in the study of the social con- 
ditions which make the numbers of orphans mount to so high 
a figure, as well as in cooperative efforts to change these con- 
ditions. 

Agriculture affords great opportunities for Christian char- 
acter building and the knowledge of this science has in most of 
these countries advanced only to a limited degree, leaving a 
large field of service for those who, in the spirit of Jesus, would 
lead the way. A model farm-school, such as the one being 
conducted in Chile, can make a most welcome contribution to 
the life of a country, dignifying manual labor and releasing 
great resources, both human and economic. 

In some of these twenty countries the outstanding problem 
is that of the liberation of the Indian population. The Indian 
must be freed from ignorance, from those who continually ex- 
ploit him, and from age-long lethargy and vices. We have just 
listened to a description of present-day conditions among these 
Indians and have the need clearly before us. Here again, the 
task is so great that Christian forces of the United States and 
Canada can only hope, in the spirit of Christ, to help find the 
solution to this great problem which seems overwhelming to 
Bolivia, Peru, and many other countries. The results being 
secured by those working at Puno, Peru, and several other 
points are such as to give heart to those who study this work. 

When we consider that in all the countries of South 
America, and possibly in all Latin America, there is but one 


314 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


hospital being conducted under evangelical auspices, we are 
aware of the fact that here is virgin soil, a field of service in 
which the spirit of Christ can be demonstrated to a high degree. 
Each hospital will become a center out from which go numer- 
ous trained nurses to points not reached by hospitals of any 
sort. The organized medical profession in these countries will 
rarely if ever welcome the raising of their standards of effi- 
ciency, but the thinking and influential elements of every coun- 
try will cordially receive Christian cooperation in so vital a 
problem. 

The Young Men’s Christian Association is making a most 
welcome contribution in seven of these countries, carrying on 
its work in accord with the principles we have been consider- 
ing. Nationals are everywhere taking an important part in the 
work and national secretarial leadership is being developed. 
One Argentine youth of Italian parentage, having received 
thorough training in the Y. M. C. A. of Buenos Aires, is now 
rendering great service in one of the new Young Men’s Chris- 
tian Associations in the fatherland of his parents. A  Conti- 
nental Federation ‘of the South American ‘Associations places 
large responsibility and direction in the hands of numerous rep- 
resentatives of these countries. 

One of the most outstanding examples of service rendered 
to a country is that of the playground system which has devel- 
oped in Uruguay. A physical director of the Y. M. C. A. had 
the vision and found his opportunity for large service and had 
sufficient technical knowledge, diplomacy and unselfish spirit 
to bring about nation-wide results. The leadership for these 
playgrounds is largely trained under Christian auspices. An- 
other outstanding contribution of the Y. M.C.A. is the promo- 
tion of international and inter-American friendship and 
understanding. University students, representing their various 
countries, come together each summer in a beautiful spot in 
Uruguay, to face together the challenge of the social, moral 
and spiritual problems of their republics. They find that they 
have so much in common that life-long ties of friendship are 
formed among these who will soon fill the most influential 
positions in their governments. 

What we might call the lecture-sermon is another form 
of service which thinking men everywhere not only need but 
cordially welcome. Thousands upon thousands of men today 
are groping for spiritual reality. Men of their own tongue, 
versed in their history, philosophy and religion, men of excep- 
tional intellectual ability who have a vital message which comes 
from a personal experience of Christ in their lives, such men 
will have a hearing everywhere. They will be listened to by 
men who have lost faith in all religion in its organized forms. 


SOME LATIN-AMERICAN PROBLEMS 315 


There are a limited few of these leaders and they should be 
given their full time for delivering their messages, by voice and 
by pen. The unexpected success of the Dr. Navarro Monzo 
lectures, given in Lima, Peru, last year shows the importance 
of this form of service. 


The supply of wholesome and purposeful literature, in 
either book or magazine form, is so limited in Latin America, 
that he who adds to it will be called blessed. A volume could 
be written on this need. The value of original Spanish or 
Portuguese literature as compared with translations, is great. 
The monthly magazine, “La Nueva Democracia,” goes into many 
a home where similar messages in other forms rarely reach, 
and it is helping to unite the best elements of the Latin- 
American countries in their thinking on social, moral and even 
spiritual matters. 


Needless to say there is a crying need for the development 
of unselfish leadership in every walk of life. Most of these 
countries are facing rapidly developing problems of society and 
of state which will overwhelm them unless such leadership can 
be prepared. An excellent and capable man may become the 
president of a country in the midst of social and political 
turmoil, but unless there are numerous such men from among 
whom he may select his cabinet, but mediocre or even disas- 
trous results may be expected. Whoever inculcates in the youth 
of a land the idea of unselfish service, renders a Christian ser- 
vice to that nation. 


Advanced thinkers in moral and spiritual things are to be 
found here and there, but they are nearly always isolated from 
men of similar mind. He who can relate these men to each 
other in some form of practical service, helps both them and 
the cause they serve. A Christian leader may often be the un- 
seen, but staying power, a sort of dependable continuation com- 
mittee, in an important organization which otherwise might 
fail. Such opportunities are many in social welfare organiza- 
tions in lands where the nationals are likely to place greater 
emphasis on the date and opening ceremony of an organization 
than on its continued program of service. 


There seems to be an almost universal tendency on the part 
of Latin-American leaders to become pessimistic regarding the 
moral or spiritual future of their countries. This increases as 
they themselves get clearer vision of Christ’s program for man- 
kind. The Christian leader from the United States or Canada is 
an optimist, or at least should be, and he can be of great ser- 
vice in helping to cure the pessimism of Latin-American 
leaders, helping them to see farther into the future and deeper 
into the resources of their Master. 


316 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


The Americas do not yet understand each other very 
well. Intellectual interchange, of students and of professors, 
will greatly help toward mutual understanding and lasting 
friendship. This will take time and must receive greater 
emphasis. 

That the needs of Latin-America are great and that he who 
devotes his life to her interests will find abundant opportunity 
and a cordial welcome is shown by the message delivered 
recently in this city to President Coolidge and other representa- 
tives of our government, by Gabriela Mistral, the greatly loved 
Chilean poetess. She said: 

“The faith of our America is Catholic—yours is Protestant; 
but there are already signs of an approach of one church to the 
other, which would be done for the good of all Christianity to 
defend the world from the opprobrious materialism of this moment. 

“To imprint the Christian norm on all the relations be- 
tween North and South; to put conscience above all interests— 
that would be the task. The merely political activity of today 
would transcend to a spiritual movement and the cooperation 
of the strong would no longer be seen as domination, but as the 
vast human help of a prosperous and well-formed nation to- 
ward those who are painfully being formed. 

“T speak humbly, then, this desire— 

“If economic approach has been superseded by intellectual, 
let this in turn be superseded by a Christian approach to us. 
The inferior means with which union among men is sought, 
such as material interests, for example, have a relative fecund- 
ity: only the Spirit melts obstacles to great enterprises and the 
true transformation of the earth. Only flight, free and joyous 
as the albatross of the sea, far above all terrestrial limitations. 

“May God make the United States to carry out, on a Chris- 
tian standard, its program of help to the suffering world, sick 
from injustice and hatred, and may the women and the educa- 
tors who are forming the coming generation be as the very 
hands of God.” 


RECENT OUTSTANDING SOCIAL DEVELOPMENTS 
IN LATIN-AMERICA AND THEIR SIGNIFICANCE 
AND APPEAL 
THE REVEREND J. H. MCLEAN, D.D., CHILE 


The Latin-American ancestral strain is a fusion of Indian 
and European bloods. Wherever the former is found there is 
proverbial inertia in the presence of reform forces. Spain, 
Portugal, France and Italy, the neo-Latin nations have experi- 
enced political upheavals which have brought attendant changes 


SOME LATIN-AMERICAN PROBLEMS 317 


in the life of these nations. We have only to think of Robes- 
pierre, Blanco, Primo de Rivera and Mussolini to account for 
advanced measures adopted under the scourge of a military 
dictator. But in Latin-America we have a matriarchal civiliza- 
tion—men and women clinging tenaciously to their customs, 
which are much stronger than their laws. The mothers are con- 
servative and would rather bear submissively the ills that afflict 
them than brave the shock and inconvenience of change. In 
the new world Iberian daughters and grand-daughters have 
shaped and colored the social order. They are the arbiters of 
correct form, controllers of social aims and observances, the 
mainstay of society’s institutions with the home as their throne 
of influence. Latin-American men, enjoying a larger degree of 
freedom, have developed a greater measure of progressiveness. 
In the words of Professor Warshaw, “The wealthier educated 
classes have the European Latin culture and charm and the 
working people that quietness of bearing and that naturally 
simple and equable philosophy which mark the Latin working 
people of Europe.” We might well inquire what factors usually 
combine in producing social development and proceed to search 
for such forces operative in Latin-American society. They are 
in general: (a) Peace, freedom and political stability; (b) 
Growth of a national conscience and emergence of public opin- 
ion; (c) Increase of wealth and leisure; (d) Progress of edu- 
cation and religion; (e) Stimulating contacts with social groups 
in other lands. 

For almost three centuries society kept a dead level in 
Latin-America. The advance of the last half century has been 
more marked than in the previous two hundred years and the 
last two decades have witnessed changes which, within limited 
circles, have amounted to veritable social revolutions. This has 
been due to a combination of pressures but mainly to the fac- 
tors labelled (d) and (e). 

First of all, Poverty. The aristocracy, who have descended 
from a race of conquerors, enjoyed a monopoly of land and 
commercial power, whereas the subjugated peoples have been 
condemned in large numbers to a serfdom in which “chill pen- 
ury repressed their noble rage and froze the genial current of 
the soul.” One of the leading reformers in South America has 
stated that the main problem and the most refractory one in his 
experience has been that of securing adequate pay and health- 
ful living conditions for the toiling masses. An industrial 
crusade, which has reached all the workers of the world, has 
already produced a clamior for fairer standards of living. As- 
suredly every true missionary, every servant of Jesus Christ, 
will make all possible endeavor to emphasize the dignity of 
labor and to develop self-respect and a consciousness of the in- 


318 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


estimable worth of personality as a direct contribution to 
human welfare. If an ancient pagan contended that because he 
was a man, nothing of human interest could be a matter of in- 
difference to him, much more ought we as partakers of the 
Divine Life to show sympathy, alertness, and sagacity in pro- 
moting the well-being of the sons of toil. 

Second, Social Aspects of Education. It is keeping well 
within the truth to state that at least half of the Latin-Ameri- 
can population are deprived of the chance to obtain sheer de- 
fensive training—to master the rudiments of useful elementary 
knowledge—and as a result much rare talent which we know 
must exist in humble families, remains untrained and unused 
by the nation. This traditional neglect of popular education 
is due to the sophistry of a determinism that balks at all 
change or evolution. “The son of a shoemaker is destined to 
be a shoemaker,” so spake the fathers of Spain and Portugal. 
Surprisingly enough, the select sons and daughters of Latin- 
America are treated to the highest privileges of culture and 
travel. 

Secondary schools may be rated as good, although the 
curriculum is very theoretical and superficial. The crying need 
all over Latin-America is for the instruction of her masses, for 
vocational training, for some reliable person to focus instruc- 
tion on the well-being of the public and for educators who may 
be real pilots of youth and guides to the promising children. 
While a pilot may be entirely ignorant of mechanical engineer- 
ing or of fine seamanship, he appreciates the preciousness of the 
life and cargo committed to his care and knows the channel 
past the shoals and through the cross-currents that lead to the 
haven of safe delivery. The missionary must put continual and 
well-directed emphasis on the importance of an educated 
citizenry. The missionary organizations have unique oppor- 
tunity to establish specimen institutions in which they may 
give an objective demonstration of the animating genius that 
pervades the best type of school. Wiauth all who are engaged in 
public instruction it is the missionary’s duty to cooperate and 
to display sympathy as well as to set the example. Latin- 
Americans pay glad homage to Christian character and un- 
selfish devotion to others when these traits are conspicuous in 
a missionary educator. 

Third, Temperance Propaganda and Social Hygiene. The 
ravages of vice have awakened the public conscience to the need 
of some practical measures for their protection. In lands where 
the basic stock is Indian and where means of destruction and 
corruption are easily procured, intemperance works with de- 
vastating effect. The presence of a body of missionaries and 
the consistent living of evangelical laymen are a source of bless- 


SOME LATIN-AMERICAN PROBLEMS 319 


ing and encouragement for Chile. Intemperance is not merely 
a baffling problem but the nation’s perpetual tragedy. We 
would be recreant to our trust as residents in these lands, if we 
did not promote the cause of temperance both by precept and 
practice, in sane, well-balanced, happy lives in the minds of 
our Latin-American neighbors. 

Social relationships afford a field for example rather than 
for denunciation. Harmful convivial habits have to be dis- 
placed by helpful ones and social usages have to be established 
by courageous social units in the face of stubborn opposition. 
The argument on topics of personal habit is well nigh irresist- 
ible if only we can embody the freedom, vigor, and radiant joy 
of Christ’s standards of living. Years ago Mrs. Waterhouse 
Wilson, a Methodist teacher, was able to impress upon one of 
her preparatory boys the transcendent lesson that his body 
might be a temple of the Holy Spirit. That boy is Dr. Carlos 
Fernandez Pena, the apostle of temperance in Chile, the ad- 
vocate of education in that land and the confidential advisor of 
its progressive president, Alessandri. 

Fourth. The Elevation of Woman to a Wider Sphere of 
Usefulness. The heritage of the shackles of Salic law has sub- 
ordinated woman to her husband in Latin-America, denied her 
legal rights and confined her self-expression within the channels 
kept open to the world by male citizens. Hers has been a re- 
stricted lot. She has been forced into the seclusion of the home 
and her instruction has been largely conventional. A genera- 
tion ago, what vocation was open to the Latin-American 
daughter? That of wife, teacher, midwife or housekeeper—un- 
less she entered one of the despised occupations with the seams- 
tress and the domestic servants. But brave pioneers have 
demonstrated the intellectual superiority of women by their 
articles in the press. Women have dared to display their 
executive ability in clubs and federations of their sex and have 
addressed themselves to two main tasks, namely, the mitiga- 
tion of the ills which men had been impotent to remove and 
the gradual emancipation of their sisterhood. They have at- 
tacked infant mortality and have promoted public health 
through such organizations as the Red Cross and the Creches. 
They have sought out underprivileged children and furnished 
the elements denied them in their homes. They have given 
young women liberty of action in the world of business and 
manufacture, thereby establishing financial independence for 
their sex. They have labored for civic betterment through an 
uplifted public opinion. They have successfully banished pre- 
judice and restraint and all the time they have been dignified, 
self-respecting women, cherishing their high ideals with the 
noble sacrificial devotion of their sex. What missionary would 


320 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


dare to confess his Christian discipleship and fail to align his 
life with these new and promising forces? 

Fifth, The Passion for Wise Life-Investment. Multitudes of 
eager, idealistic American youths are asking, “What is the best 
use to make of this one life which I possess?” ‘They are actuated 
by motives of ambition, by the friendly goads of the home circle, 
but their aspirations require encouragement and guidance. Here 
lies what, in my opnion, is the greatest missionary opportunity. 
Aimless, misdirected effort soon becomes perverted and under- 
mined but the missionary may be a sagacious counselor and a 
true brotherly companion. He need not enter politics—no well- 
intentioned amateur can contribute much to the Latin-American 
political game—but he can commend new realms of service and a 
Christ-centered career. The missionaries ought to throw them- 
selves unreservedly into the youth movement. No missionary ever 
had his trust in youth betrayed. Again, if the missionaries make 
no effort to Christianize commerce and industry, who is going 
to undertake this colossal task which, in the opinion of so many 
religious leaders, is the most imperative and urgent in the world 
today? Education for character and efficiency must become in- 
grafted in the evangelical circle, but always and above all, it is 
the supreme vocation of the missionary to furnish and cultivate 
a Christ-engendered motive in life service. Latin-American en- 
thusiasm for humanity must be focussed through widespread loy- 
alty to the Son of God. To make Jesus Christ known and loved 
is equivalent to making Latin-Americans truly serve their fellow- 
men after the fashion of Jesus Himself. 


3 


THE « INDIANS@IN LATIN 2AMERICA: THE TAPPREAL 
THEY MAKE AND THE OBLIGATION WE FACE 
THE REVEREND H. C. TUCKER, D.D., BRAZIL 


At the Congress on Christian Work in Latin-America held 
at Panama in 1916, a special report considered the Indians in the 
field, the obligations resting upon the churches in North America 
and Europe to give them the Gospel and the best methods of 
approach and for carrying on efficient work among them. A 
somewhat detailed survey of the whole situation was made and 
discussed at the Congress. Another Congress on Christian Work 
in South America is soon to assemble in the city of Montevideo. 
Further study and investigation has been made during the inter- 
vening nine years, and a full report will be made on the Indian 
problem of the Continent. 

At the Panama Congress it was reported that there were at 
that time an estimated Indian population of unmixed blood of 
about 17,000,000 in the great region reaching from Mexico to 


SOME LATIN-AMERICAN PROBLEMS 321 


Chile and from Peru to Brazil. The report to be given at Monte- 
video will indicate that there are perhaps 10,000,000 Indians in 
South America, practically untouched by a Christian civilization. 
Some think the estimate too large, and that a definite census, 
were such a thing possible, might show that there are about 
7,000,000 of them. It is stated that 55 per cent of the population 
of Peru is Indian, 50 per cent of the population of Bolivia is In- 
dian and another 27 per cent of mixed blood, Indian and Spanish; 
75 per cent of the population of Ecuador is Indian and 40 per cent 
in Colombia. In these four countries alone we would then have 
7,700,000 pure-blood Indians. 

It will be seen then in the first place that the appeal of num- 
bers is in itself considerable. .Seventeen or eighteen millions of 
souls is no small number to be won for Christ. 

The very conditions under which these millions of red men of 
the forest live, the geography, topographies, climates and nature 
of the soils, add force to the appeal of need. They have ‘been 
driven by the white man into the rugged mountains of the great 
Andean and other ranges, or into the inhospitable jungles of the 
almost uninhabitable river valleys and barren plains. They many 
times inhabit regions most difficult of access, shut in by uncon- 
querable mountains that stand as mighty barriers in the way of 
approach. Tribes of them are in the jungles of the lowlands and 
in the forests along the river where fevers abound and poisonous 
and pestiferous insects are innumerable. 

The Araucanians, who claim they have never been conquered 
by the white man, have been driven to the extreme southern por- 
tion of Chile and inhabit a cold, bleak region of inlets and low 
islands. 

Colonel Rondon, who planned and successfully carried out 
the Roosevelt expedition, is the best authority on the numbers 
and the state of Indians in Brazil. He says there are 1,500,000 
of them in the wild regions of the highlands and in the almost 
impenetrable jungles of the great Amazon River and a number of 
its tributaries. 

The Gran Chaco in the Republics of Argentina, Paraguay and 
Bolivia, is a wild and little-known region where thousands of In- 
dians are to be found. 

Multitudes in Mexico are living in places and conditions that 
make access most difficult. 

In the second place, these red children of the forest in Latin- 
America make to their more highly favored white brethren the 
appeal of appalling need. What language can describe the real 
condition, the darkness, the backwardness, in which they are to 
be found everywhere? The awful destitution, physical, mental, 
spiritual as compared with our rich and abundant life, presents a 
remarkably striking contrast. Many of them live in the mountain 


322 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


fastnesses and jungles as naked as the wild animals that dispute 
with them the right to the forests. Some of them, as in Ecuador, 
are living in crude savagery and cannibalism. Their bodies are 
exposed to fevers, the bites of poisonous insects, to heat and cold, 
rains and snows and biting winds. They know not how to protect 
themselves against these ills, and how to cultivate the soil on which 
they live. 

What shall we say of the appalling spiritual darkness in which 
we find these our brothers? They have not the slightest knowl- 
edge of revealed truth concerning God the Father and the way 
of redemption through the love of Jesus the Saviour. They know 
nothing of the life He came to give; the life abundant, physical, 
mental and spiritual. - They live enveloped in a cloud of pagan 
superstitions and are filled with fear. They only know how to 
worship the sun and moon instead of the Creator and Father of 
all. If we would realize fully the situation we face and all that 
is implied in a survey of this field of need we are forced to take 
into account millions more of mixed bloods, of a semi-civilized 
life, who, devitalized physically, live in backwardness and ignor- 
ance, having received only in a very limited degree a little of the 
light and blessing of Christian civilization. Hundreds of thou- 
sands of these are the offspring of the white man’s vices and illegit- 
imate intercourse. They have inherited his vices and diseases 
without his virtues and the laws of hygiene and health. Illiteracy 
prevails to as high a degree as 90 per cent or more of the 
population. 

This great missionary convention seeks to clarify for the 
Church of Christ in the United States and Canada the vision of 
obligation that rests upon the children of God in these lands to 
make Christ known to all men everywhere even in the remotest 
parts of the earth and in the deepest depths of degradation. 

These millions of Indians form no insignificant part of the ob- 
ligation. I need not repeat to an audience like this the grounds 
upon which this obligation rests. We face the situation I have 
tried to briefly describe in the light of our well-defined and clearly- 
comprehended responsibility to go into all the world and make of 
all men disciples of Jesus Christ. There is upon us the impelling 
obligation of redeeming love. 

There are in this situation we are considering a few things 
that should add urgency to the obligation. We owe to these red 
men of the forest a debt of compensation, of just retribution. 
They have been robbed of their lands, driven from their happy 
hunting-grounds, exploited, enslaved and ill-treated in many ways. 
It is not too late yet for the Christian Church of Anglo-Saxon 
America to at least join hands with the rising young church in 
Latin-America and make amends for the sins and injustices of 
our forefathers. 


SOME LATIN-AMERICAN PROBLEMS 323 


The real picture sets forth the obstacles and difficulties with 
which the problem abounds. This is an age of heroic faith and 
service in missionary endeavor. We Anglo-Saxons boast of our 
ability to accomplish the difficult and almost impossible. There 
rests upon us the obligation to undertake one of the most difficult 
tasks the Church of Christ has yet faced. Here is then a great 
opportunity for heroic endeavor and enterprise. 

We face this situation in the light of abundant resources. 
The very physical and economical conditions of the problem will 
require the expenditure of large sums of money. There have been 
marked out for us, or are being marked out for us, judicious 
methods of procedure and of expenditure that will be involved. 
There are among the volunteers of North America and the young 
native workers of South America those who are ready to under- 
take the task. The churches face the obligation to supply the 
funds needed to send them forth and to sustain their work. It 
is not merely to pay salaries of men and women, but to equip and 
support the industrial, medical and educational enterprises needed. 

Something has already been accomplished in an endeavor to 
evangelize the Indians of Latin America, in Mexico, Central 
American countries, Bolivia, Peru, Chile, Argentina, Paraguay, 
Brazil and elsewhere. The very success of these efforts adds 
force to the obligation and urgency to the appeal. A few have 
been won to Christ, have come to the knowledge and experience of 
saving grace, to the enjoyment of a fuller life, and some of them 
have become evangelists to their own people. 

There are in these red men possibilities we know not of. 
Every race should be given a chance to make its contribution to 
the building up and enrichment of the Kingdom of Christ on the 
earth. | 

We are interested for the progress of Latin-American 
countries. These millions stand as a menace to the development 
and extension of agriculture and industry, to stable and enlightened 
government. Latin-American statesmen recognize this fact and 
governments are endeavoring to deal with the problem. They 
are meeting with some success. One of the most efficient directors 
of this work said recently that they are not accomplishing better 
results simply for lack of men actuated by the right motive, love 
of the Indian. 

In this great missionary convention we hear reports of the 
marvelous uplifting power of the Gospel to reach and save even 
the lowest and most backward. This grace is sufficient for the 
task we face. 


CHRISTIAN LITERATURE. IN, DEB eMISSlon 
FIELD 


COOPERATION IN THE DEVELOPMENT OF CHRISTIAN 
LITERATURE 


THE REVEREND A. L. WARNSHUIS, D.D., NEW YORK 
Secretary, International Missionary Council 


There are four reasons that seem to me to make imperative 
cooperation in the development of Christian literature in the mis- 
sion field: 

1. Most of the books and tracts that are needed—probably 
ninety-five per cent of them—should be the common possession 
of all the Christian forces. They will serve the needs of all. 
They can be used by all. All should share in producing this lit- 
erature. Such denominational literature as may be needed— 
which will not exceed five per cent of the total—may need to 
be prepared and issued by denominational forces separately. But 
a book like “Pilgrim’s Progress” does not need to be translated 
by more than one person in each language. This is true also of 
school books, of histories and biographies, of Biblical exposi- 
tions, and of all other good books. How much of the literature 
read by our American church members is published by denom- 
inational agencies? There is no good reason why a different 
practice should be adopted in Asia or Africa. Just as the Chris- 
tian forces unite in publishing the Bible, and as the four great 
Bible Societies have working agreements for the translation and 
distribution of the Bible in the various countries of the world, 
so we should plan unitedly for the development of Christian 
Literature in the mission field. | 

2. It is only by such cooperation that the Christian forces 
may share in the creative literary power discovered in any part 
of the field. Authors are born, not made. In the mission field, 
as elsewhere, there seems to be a very limited number of good 
writers. When such writers are found, it should be possible 
for them to serve the largest possible number of readers. They 
should be supported by the united forces whom they can serve. 

3. The printed page should be used in these days to the ut- 
most degree of effectiveness. The forces that oppose Christian- 
ity are making large use of the printing-press. Political and 
social revolutions are resulting from the reading of new books 
and of the newspapers that have increased in number very rapidly 
in the Orient in these past few years. Just as no great newspaper 
in America could be issued without the work of the Associated 


324 


CHRISTIAN LITERATURE IN THE MISSION FIELD 325 


Press and other news organizations, so, without cooperation, no 
large measure of effective literary work can be done on the mis- 
sion field. 

4. The need for more and better Christian literature of 
all kinds for all classes of people is so great that without co- 
operation it cannot be satisfied. Our failure to make an advance 
in this department of missionary work during recent years is 
appalling and scandalous. It is reported that 300,000 are being 
added annually to the illiterate population of India, and it also 
appears from official statements that thirty-nine per cent of the 
children educated in village schools in that country relapse into 
illiteracy within five years after leaving school, simply because 
they have nothing to read. The situation in Africa is tragic. 
The people are thirsting for education, and are crowding into 
schools that they may learn to read. But, for example, in 
Swahili, one of the most widely known languages of Africa, used 
by ten million people, in addition to the Bible, hymn books. and 
catechisms, there are available three commentaries, sixteen 
school books and twenty-six other books. That is the complete 
library in the Swahili language. There are few languages in 
Africa that have so much as that. In most of them, the library 
could be wrapped in a handkerchief. Ninety per cent of the 
schools in Africa are supported by the Missions. Any Mission 
that assumes the responsibility of educational work, and is 
teaching the people to read, is responsible for producing some- 
how a healthy Christian literature for those readers. It cannot 
do this effectively and adequately so long as it does its literary 
work separately from that of other missions using the same 
language. 

It is impossible to describe.in a few words the needs in such 
countries as China and Japan, where there is a “tide of new 
thought.” A Chinese writer in a recent magazine article said, 
“Western writers like Tolstoi, Kropatkin, Lenin, Ibsen, Eucken, 
Einstein, Marx, Bergson, Wells, Rusgell, Wilde, Elwood, 
Dewey, Kant, Darwin, Spencer, Huxley, James, Tagore, etc., 
have all been translated into Chinese.” One printing house in 
Peking issued fourteen editions of Dewey’s lectures. There was 
no trouble about circulation or distribution. There is no cor- 
responding list of books issued by the Christian forces. If we 
examine our failure in more detail by noting the entire lack of 
books for children or for women in this day of rapid and great 
changes in their status, or for young men and young women in 
this time of youth movements throughout the world, or the 
provision for any other special class of readers, it only serves 
to increase the chagrin and dismay which we ought to feel be- 
cause of our grievous failure to supply these clamant needs. 

Surely the needs of genuine cooperation on a large scale 


326 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


in producing and publishing Christian literature in all parts of 
the world is exceedingly great. How can we get it? 

1. We need not discuss mere theories of cooperation, for 
plans have been made and are already in effect. For example, 
in India, the National Christian Council has established what 
is called the “Indian Literature Fund.’ The secretaries of the 
Council serve as its executive officers, and the overhead ex- 
penses are less than one-half of one per cent. With the support 
of this Fund, seventy-eight new books, all of them urgently 
needed and all of them approved by the Christian forces using 
them, have been published in the past two years. Some six or 
eight expert writers have been aided in different language areas. 
For Africa, committees in Europe and America are working in 
close cooperation in exploring this field in literature, and they 
have begun the preparation of what are called “basic texts,” 
which can be easily adapted and translated into any number of 
African languages. One of the first of these, a Primer of Hy- 
giene, prepared in English and French, has already been trans- 
lated into half a dozen languages. For the Moslem world, plans 
have been made for a literature Bureau, with headquarters in 
Cairo, to serve as a clearing-house for the preparation of Chris- 
tian books for all Moslem lands. In Japan, the missions unite 
in the support of a Christian Literature Society. 

For the work in China, suggestions of similar plans have 
been made, and we are waiting for the Christian forces in China 
to agree upon them. 

2. Funds are needed. The sad fact must be recorded that 
so far these cooperative plans have made comparatively little 
progress, because only very small sums of money have been 
given for their support. Only a very few Mission Boards have 
contributed to this cause. It is not that they disapprove of these 
plans, but their resources are distributed first to all their own 
churches, schools, and colleges, and there is nothing left for 
literature. 

There will be no real progress until the churches and mis- 
sions recognize this literary work as an essential part of their 
responsibility, and deliberately set apart a certain percentage 
of their funds for this purpose and then carefully plan how to 
use such funds most effectively. For such action by the Boards, 
we would plead most earnestly. If now, as a beginning, the 
Boards would designate say one per cent of their receipts for 
the development of Christian literature, and instruct their mis- 
sions on the various fields to consult with neighboring missions 
regarding its wisest use, these plans for cooperation in literary 
work would become more effective, and a long forward step in 
the most neglected department of missionary work would im- 
mediately be taken. Upon this development of Christian liter- 


CHRISTIAN LITERATURE IN THE MISSION FIELD 327 


ature will very largely depend the growth and vitality of the 
Christian Church in other lands. 


TRAINING AND DEVELOPING GOOD WRITERS 


THE REVEREND FRANK RAWLINSON, D.D., SHANGHAI, CHINA 
Editor, ‘“‘Chinese Recorder” 


In preparation for this short statement I re-read the report 
prepared by the China Christian Literature Council and presented 
to the National Council in 1922. Most of what I have to say can be 
found in that comprehensive report. As a result of re-reading this 
report and thinking over the situation, a number of important facts 
bearing on the problem emerged: First, the demand for existing 
Christian literature is decreasing. Second, there is noticeably a 
paucity of Chinese Christian literary talent. Third, there is great 
difficulty in securing from Christian leaders of experience, actually 
at work, contributions for existing Christian periodicals. Fourth, 
there is what amounts to a forced silence of the Christian forces in 
the face of the growing volume of critical scrutiny of Christian- 
ity that is now in evidence in China. These facts, taken to- 
gether demonstrate the existence of a tremendous need for in- 
digenous writers. 

At once arises the question, “What are the essentials of a 
‘sood writer’? It is, of course, self-evident that he must have 
literary ability. In addition, he must have access to an enlarg- 
ing field of ideas. No book that was worthwhile, as far as I 
know, ever came out of the mind of a person who had not pre- 
viously read many other books and literary products. But in 
addition to literary capacity and access to literature, there must 
be an inward urge to utterance. We are forced to ask, “Why, 
generally speaking, do the Chinese Christian forces have so 
little to say in response to modern criticisms of Christianity?” 
Is their silence due to the lack of something to say or the lack 
of the urge to say it? In addition to the above requisites of a 
“good writer,’ there has to be freedom of self-expression. In 
China at least, the attempt to produce literature of a more mod- 
ern type on the part of some Chinese writers has been the cause 
of controversy. One Chinese writer became a center of uncer- 
tainty by reason of a book he was planning to write, the title 
of which, coupled with the attitude of the man, giving some 
ground for believing it would be different from other books on 
the subject. Hence, in the minds of some people there was 
cause for hesitancy as to whether or not they could approve 
such a book. It is safe to say, however, that good writers must 
be given freedom of utterance. It may be the feeling of a lack 


328 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


of freedom is one reason why good Christian writers in China 
do not develop more quickly. Do we, therefore, have to face 
the fact that, taken as a whole, Chinese Christians have not yet 
found freedom of expression in existing Christian relationships? 
'f so, steps should be taken to correct this inhibiting condition. 
Now we will assume for the sake of further argument that 
there are some potential writers; that we know of some Chinese 
Christians who give promise of being able to write. The ques- 
tion then is, “What can we do to help develop and train them?” 


As a matter of fact, however, there are only two sources 
from which Chinese Christian writers can come. First, from 
the workers already on the field. Second, from the students in 
the higher institutions of learning. The workers on the field 
number only about 25,000. Perhaps we cannot expect a great 
number of able writers from such a comparatively small group 
of workers. It may be that the greater activity of non-Christian 
Chinese writers is due to the fact that their source of supply 
is numerically much greater. As to the second group, there 
are probably 2,500 students in colleges, of whom only part are 
Christian. Here again the source of supply is not numerically 
great. 


I. First, how may we help develop the potential Chinese 
writer already on the field? 


In answer to this question, three things may be suggested. 
Such potential writers need first to be encouraged. This en- 
couragement might well take the form of arrangements that 
will give them time to write. One thing that has been sug- 
gested in this regard is to relieve a worker with literary gifts 
from his ordinary responsibility that he might have some time 
in which to write. Clerical help might be provided both to 
assist in the clerical work involved in writing and in the carrying 
on of his ordinary duties. This, of course, calis for the existence 
of funds that may be called on for this purpose. Again such 
potential writers must have access to good books. One is a 
little discouraged at the fact that Chinese workers on the field 
do not read much, generally speaking. A pertinent question in 
this connection might be asked. Thompson’s outlines of science 
have been translated and published by the Commercial Press 
of Shanghai, China. “How many of these potential writers will 
have a chance to read these stimulating volumes?” Perhaps a 
reading course is needed to help meet this need as well as funds 
to supply the books. The last thing to be suggested is one 
that is not new. It is a correspondence course. Correspond- 
ence on the problem of writing is possible through the Christian 
Literature Society and through other people in charge of Chris- 
tian literature problems. But in order to be efficiently given, 


CHRISTIAN LITERATURE IN THE MISSION FIELD 329 


a correspondence course calls for better organization than now 
exists. 

II. How may we help develop and train those potential 
Chinese Christian writers who have shown that they need spe- 
cial educational preparation? 

It seems to me that what is needed first is a graduate course 
or better a special course in some Christian institution that 
might be taken by promising students and by workers on the 
field together. Such a course should offer work along the fol- 
lowing lines at least: First, the technique of writing. Second, 
research work in Chinese culture and thought—for no Christian 
writer can hope to get a reading from the modern reader of 
China who is not able to put this Christian thought in terms 
of comparison with Chinese thought. Third, there should be 
special emphasis laid in this course on the essential message 
and philosophy of Christianity. Christianity, as a matter of 
fact, is not as divided in its essential principles of philosophy and 
activities as the numerous denominational groups suggest. 
Fourth, there should be a good course given in the history of 
Christian thought and the spread of the Christian world move- 
ment as it exists today. For with all its faults Christianity is 
a world movement, and its real significance can be brought out 
when that fact is understood. 

III. In the first place, there should be scholarships offered 
for those who show ability to occupy editorial or other special 
literary positions. The total number qualified for such a scholar- 
ship would not necessarily be very large. It should not, there- 
fore, be very difficult to finance this group. 

IV. Provision should be made whereby Chinese writers 
of note might be given a sabbatical year in which they might 
travel and study—not necessarily abroad—for the purpose of re- 
stimulating their mind. 

In closing, I wish to point out what is obvious to us all, 
that only the Chinese can prepare literature that will win the 
attention of their contemporaries. In addition, I wish to em- 
phasize the fact that the problem of discovering and developing 
Chinese writers is essentially a Chinese problem. For that rea- 
son, the organization of the Chinese Christian Literature Asso- 
ciation is encouraging. This organization is controlled entirely 
by the Chinese. A group of Western Christians have been in- 
vited into the organization as honorary members. All the things 
that I have suggested and many others this new Literature Asso- 
ciation has on its program. But it needs financial help, and one, 
at least, of the difficulties it meets in securing this help is that 
the ramifications of the various Christian organizations at the 
home base, national or denominational, are such that it is not 
yet clear as to what channels are the ones through which help 


330 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


should be given to such an independent literature organization. 
There seems to be here a Gordian knot that requires to be 
promptly cut. The home base needs to guard against letting 
such a promising movement as this get lost in the maze of rela- 
tionships of the various denominations, national and interna- 
tional, and other missionary organizations. 


THE WORK OF THE LITERATURE COMMITTEE OF 
THE NATIONAL CHRISTIAN COUNCIL OF INDIA 
THE REVEREND JOHN ABERLY, D.D., MAYWOOD, CHICAGO 


The Literature Committee of the India National Council 
is interested in both English and vernacular literature. One 
might ask why English is needed, since the churches can draw 
on the immense supplies of the West. However, the Literature 
Committee, noting the signs of the times, has wisely set apart 
a man, ‘Mr. A. J. Appasamey, to direct the very necessary work 
of producing an Indian Christian Literature that shall interpret 
Christianity against the Indian background. A series of books 
is projected to cover four lines of thought: 

(1) The interpretation of Christ to India: The inclusion 
in it of a book on immanence shows how Christianity has to be 
interpreted on the background of a Pantheistic philosophy. There 
are those who believe that this is a needed correction to the one- 
sided setting forth of Christianity under Greek influences. (2) 
The bhaktas: The bhaktas are persons devoted to God. Augus- 
tine, Luther, Wesley and others will be treated, but their per- 
sonal devotion to God will be central in these biographies and 
this will make them appealing to Indian minds. (3) Books for 
the times. (4) Books for women: We have not yet reached 
the time in India when the books for men can be the same as 
those for women. For this work the Literature Committee has 
appropriated one-third of its available funds or about Rs 7,000 
for the last year. 

The bulk of the work, is, however, in the vernacular. Here 
men are needed to direct the work of producing literature. The 
Committee assists in the support of such men but only in four 
of the many vernaculars of India. There ought to be large ex- 
tension of this work, when we recall that India has over 300 
languages and at least twenty that are spoken by very large 
groups of men. Another one-third of the Committee’s funds 
goes to the support of these vernacular literature production sec- 
retaries or committees. 

After literature is prepared a subsidy is needed to publish 
each book. Books do not pay their own way in India as yet. 


CHRISTIAN LITERATURE IN THE MISSION FIELD 331 


They have to be made very cheaply if they are to do so. We 
have an illustration of this in our vernacular papers. There was 
a time when in Kanarese and Telegu in South India we had the 
only vernacular newspapers. But they had to pay their own 
way. The result was that, when reading began—and it did 
spread in war times—Hindu papers went ahead and we stood 
still. We lost our lead and it is doubtful whether we can ever 
regain it. Literature must be subsidized and another one-third 
of Committee funds goes to this. In looking over the Report 
of the last Christian Council, I was struck by the fact that only 
about three American Societies contributed anything to litera- 
ture work in India. My appeal is that you inquire whether your 
Society is doing anything for it and if not that you urge it to 
take its part in this most needed part of Indian mission work. 


THE BIBLE IN THE MISSION FIELD 


ITS PLACE AND POWER 
THE REVEREND ROBERT FORGAN, D.D., EDINBURGH, SCOTLAND 


In the well known legend of “King Arthur and his Knights 
of the Round Table” we are told how the noble King Arthur 
was equipped for his wars against the pagans. Above the sur- 
face of the mystic lake a miraculous arm appeared, brandishing 
the goodly sword, Excalibur. Instantly King Arthur put off in 
a boat across the lake and seized the mighty sword thus pro- 
vided for him. Our Bible societies constitute that projecting 
arm which holds up to our missionaries a sword far more won- 
derful than King Arthur’s goodly blade. Today they march 
forth, eighteen thousand of them, from this land, on their 
spiritual quest, every one of them armed with “the sword of the 
Spirit, which is the Word of God.” And as David said of the 
sword of Goliath, so every missionary is ready to say of this 
spiritual weapon, “There is none like it; give it to me that I 
may wield it as a good soldier of Jesus Christ in conquering the 
world for Him.” 

The Word of God is a wonderful weapon. It is quick and 
powerful and sharper than a two-edged sword, yet it smites only 
that it may heal. It wounds the guilty conscience and then 
tenderly upbinds the wounds it has made. In thus describing 
the Bible I do not forget that the supreme aim of Christian mis- 
sions is not the mere distribution of a book, however precious, 
but the presentation to the world of a living person, Jesus 
Christ, who is himself infinitely more precious to the hearts and 
consciences of men than any book could ever be. He is the 
living Word of God, the Word made flesh. That which gives to 
the Bible its preciousness and its power is the testimony it bears 
to Him. But between Jesus Christ and the Bible there is no rivalry. 
There can be no rivalry, for it is equally true to say that it is 
Christ who gives us our Bible and that it is the Bible which 
gives us our Christ. The story of the life and death and rising 
again of Jesus Christ had in it transforming power for many 
years before any part of that story was committed to writing. 

The first apostles, by the story they told with the living 
voice, won converts wherever they went. Not for long years 
did they formulate doctrines either of the person or of the work 
of Christ, or even make a record of his words and deeds. They 
were content to tell the story as they knew it, and that story 


sufficed. It presented Jesus Christ to men and that presenta- 
332 


THE BIBLE IN THE MISSION FIELD 333 


tion drew men to Him, as He foretold it would—“And I, if I 
be lifted up from the earth, will draw all men unto me.” 

But this story telling in course of time came to be put into 
writing; and letters of explanation and exhortation were also 
required. And thus within two generations after the Cruci- 
fixion, our New Testament was produced. Moreover, in the 
telling of the Christ-story “to the Jew first,” it was natural that 
the apostles and other speakers and writers should base them- 
selves upon the Old Testament Scriptures, and show that all 
they had to tell represented the fulfillment, flower and fruit of 
God’s dealings with his chosen people as recorded in the Old 
Testament. Centuries later, Augustine recognized this, when 
he said that the New Testament is latent in the Old, and the 
Old Testament is patent in the New. That is why to this day 
we search the Scriptures, Old Testament and New Testament 
together. It is because they both testify of Christ that the 
peoples of every land and every tongue find in them eternal 
life. 

Now, just here it seems to me we discover the secret of the 
place and power of the Bible in the mission field. In a very 
profound sense, we owe both Old Testament and New Testa- 
ment to Jesus Christ; the one foretells, and the other forthtells 
the coming of Christ for the redemption of all the peoples of the 
earth. “We know that the Son of God is come.” That is the 
message our ministers and our missionaries alike are commis- 
sioned to proclaim. For the historic content of that message, 
we are now absolutely dependent upon the Holy Scriptures, and 
upon them alone. To me it is fundamental to insist upon this 
truth. There is only one Christ, and we can know him now 
only as the prophetic and historic facts set forth in the Bible 
reveal him to us. Apart from the Scriptures many christs have 
gone forth into the world, but at best these are only fancy 
figures, creatures of the more or less devout imaginings of men. 
When it is said to us, “Lo here, or lo there is Christ,” the acid 
test of every such claim is harmony with the facts given us in 
the Scriptures. There is indeed a Christ of experience, a mystic 
Christ, revealed to the individual soul, but such a Christ is a 
mere invention, and a dangerous delusion, unless he conforms 
strictly and absolutely to the historic Christ depicted in the New 
Testament. 

I shall never forget as long as I live, the impression made 
upon my mind and upon my spiritual sense by what is now 
regarded as an old-fashioned book called, ‘‘Christ’s Presence in 
the Gospel History,’ by Dr. Hugh Martin, a Scottish divine, 
known and honored in the middle of the nineteenth century, but 
now for the most part forgotten. With incomparable cogency 
and clearness Dr. Martin showed in that book that it is Christ, 


334 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


the living Christ, Christ still living in the Gospel records, which 
explains their power. 

It is this spiritual fact that the risen Christ lives, and lives 
again in the pages of those sacred records, which accounts for 
the extraordinary effects our missionaries have produced simply 
by first translating and then teaching the contents of the Scrip- 
tures to the peoples of every country under Heaven, of every 
race, of every color, and at every stage of civilization and social 
development. And in these days, when the Bible is handled by 
so many people in so many different ways and for so many 
different purposes, it is well worth reminding ourselves that the 
use our missionaries are making of the Bible is its highest use. 


It is quite legitimate to study these ancient scriptures for 
literary, historical, antiquarian and other critical purposes, but 
the supreme purpose for which the Bible exists is to bring home 
to men’s hearts and consciences the reality of the forgiving 
mercy and fatherly love of God, as prepared for in the Old 
Testament, and finally and fully revealed in the person and 
work of Jesus, as these are set forth in the New Testament. 


In my home land of Scotland the foremost of all our Old 
Testament professors, who by his spiritual insight and_ historic 
knowledge made the Bible a new book to us who were privi- 
leged to be his students (I refer to Professor A. B. Davidson), 
never failed to remind us amid all our laborious linguistic 
studies that the highest use of the Bible was its practical use, 
not the use made of it by scholars and critics, but the use to 
which we see it put in the homes of the common people, by 
fathers and mothers with their sons and daughters gathered 
around them at the family altar, as in Robert Burns’ immortal 
picture of the “Cotter’s Saturday Night,’ by the feeble old man 
in the chimney corner and the devout old grandmother with her 
large print Bible on her knee, and John Bunyan’s “Pilgrim’s 
Progress” also within her reach. 

In view of what I have just said, it is not surprising that 
our missionaries from every land bear testimony to the value of 
the Bible societies. It is one of the deep joys of a missionary’s 
life, compensating for many trials and privations, that he is 
privileged so often to witness with his own eyes the operation 
of the divine power which the Old Book still wields. Let me 
vive you a single instance and let it be by way of contrast. 


Two or three generations ago, some missionaries went to 
labor in a remote part of Africa. The method they followed in 
trying to introduce Christianity was defective. They made no 
translation of the Scriptures, but used only symbols and sacra- 
ments in their endeavors to win the people. These symbols and 
sacraments were impressive, and good results followed; but the 


THE BIBLE IN THE MISSION FIELD 335 


time came when tribal war broke out and the missionaries were 
swept out of the land. 

Many years afterwards, other missionaries visited that 
country, and to their surprise they found the people bowing in 
terror before a strange fetish, which on examination proved to 
be a crucifix. That symbol, so sacred to those who understood 
its meaning, was of itself powerless to express the faith or to 
preserve the faith for which it stood. It had become a mere 
thing of fear and ignorant superstition. ; 

Now, contrast with that what occurred not very long ago in 
China. A Chinese patient in a Christian missionary hospital, 
after being healed of his disease, was presented with a copy of 
the Gospel of John in his own language. At first he attached no 
special value to the gift, but he took it to his home in a far-off 
part of China which no Christian missionary had ever visited. 
Out of curiosity he started one day to read the little book. His 
attention was arrested by its contents, and he felt himself 
strangely moved. Soon he gathered his relatives and friends 
and acquaintances and read the little book to them. They also 
became deeply interested. At regular intervals they came to- 
gether to have the book read and re-read in their hearing. After 
three years one Christian missionary, visiting that remote 
Chinese town, found several hundred Chinese men and women 
filled with the spirit of Christ and ready to be baptized in His 
name, so wonderfully had that single copy of the Gospel of John 
done its divine work in their hearts. 

Now, so long as the Bible or any portion of it, produces 
spiritual results like that, it will continue to prove itself to be 
indeed “the Word of the living God which is able to save 
men’s souls.” And if it be asked under what conditions we are 
entitled to expect the distribution of the Bible in non-Christian 
lands to bear such practical fruit, the answer is, “He that hath 
ears to hear, let him hear.” “Faith cometh by hearing, and 
hearing by the Word of God.” All that is required is the hear- 
ing ear and the understanding heart. There is that in the Bible 
story which finds men, which comes home to them, which makes 
its appeal to all that is best and deepest in their natures. The 
one test of all true revelation from God is that it is thus heard 
with the inward ear. The Hindus, who have a fine spiritual 
sense, call their sacred books, not holy scriptures, but “holy 
hearings.” To every land, and in every language, let the word 
of God be proclaimed, and the divine voice will be heard, and 
will call forth a glad response from every prepared heart, and to 
the end of time it will be true, “Blessed is he that heareth and 
keepeth the sayings of this book.” 

There is a story told of an Oriental king who, in celebration 
of a happy event in his kingdom, issued invitations to all the 


336 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


poor and needy folk in his capital to come together into a great 
hall, there to receive each one of them a gift from his own hand. 
Many came and passed, one by one, in front of the king and 
received his gift. At last when it appeared as if all had been 
supplied, the door opened at the far end of the hall and a blind 
man stumbled forward, stretching out his hands and groping 
his way. Immediately one of the king’s attendants hastened to- 
ward the blind man, took him kindly by the hand, and guided 
him up the hall to where the king was still standing with a gift 
in his hand ready to bestow. Thus the groping hand was led 
by the guiding hand to the giving hand. That story is a pic- 
ture and a parable. The groping hand of the blind man repre- 
sents the world’s need today, while the guiding hand shows us 
the duty of the church of Jesus Christ, of its ministers, its mis- 
sionaries and its members, to lead all men to Jesus Christ that 
they may receive through him from the giving hand of the 
Father, the word of life, the highest and best of all his gifts. 
“Search the Scriptures, for in them ye think (and think rightly) 
ye have eternal life,” and Jesus declared also, “They are they 
which testify of Me.” 


THE BIBLE AND WOMEN 
MRS. HENRY W. PEABODY, BEVERLY, MASSACHUSETTS 


The Bible carries in itself the proofs that it is no mere 
human document or mass of traditions. It is the only authori- 
tative record of the direct revelation of God to man and 
of man to himself. It is our one source of knowledge of God’s 
plan as revealed in His Son, Jesus Christ. Without this record 
our light becomes darkness. Those of us who are not scholars, 
but belong to the rank and file of humanity which Jesus touched 
in his earthly ministry, accept the Bible without question. We 
may be incapable of comprehending its critical interpretation, 
but a woman requires less faith to accept the Bible than to 
harmonize the varying theories of its critics. 


Then, too, the critics are apt to eliminate the very parts 
which are especially dear to the heart of woman. For instance, 
we cannot give up those first two inspired chapters of Luke, 
written by a beloved physician, not of our modern scientific 
school, but the best of his day, and close to the issues of life 
and death. The luminous detail of that story of Mary, even the 
hastening over the hills to her older, more experienced woman 
friend, with the mystery and wonder that had come to her, con- 
vinces us. We cannot lose the last of John. The women, 
“while it was yet dark,’ with breaking hearts came to the place 


THE BIBLE IN THE MISSION FIELD 337 


where they had laid Him. Women then and always, “while it 
is yet dark” are rising to go where love calls and needs them. 
“Since it is the Easter-time, and little bells are ringing, 
Let us walk in still pride, with lifting of the head, 
For when He had risen from the grave, as all the world knows, 
‘Mary’ was the first name that God ever said.” 

We cannot lose the Epistles, for again and again we find 
ourselves in them; and as we are, so are all the women who have 
lived in all the world. Humble or great, unlettered or learned, 
tempted, suffering, they find in the Bible their hope; special 
promises for them, and teachings which all can understand and 
teach and live. It is the universal book of womanhood. There 
is little difference in the hearts of women; some have wider op- 
portunities, but the same types have persisted from the be- 
ginning. Eve has not passed off the stage, she is the familiar 
type of woman who today reaches out for forbidden things, 
often losing Paradise thereby. 

Mothers of America and Scotland, India and China, rec- 
ognize Hannah, the mother, who could even let her little lad 
go away from her that he might have his religious education 
which she could not give. And we know Miriam, one of the 
great protective army of older sisters who have become the 
women teachers of the world, second not even to mothers in 
the great gift they are making to childhood and youth in every 
land. 

Read the daily papers in Washington, New York and Lon- 
don. Note the women of power and influence and wealth of 
almost royal prerogative, and find too seldom a queenly Esther 
not carried away by gaiety and glamor, but true to God and to 
her needy people and race. We still meet ambitious mothers 
who ask for their sons’ preferment, though it may separate them 
from righteousness. And back in the old Scriptures, stands out 
with startling clearness the figure of the most advanced type of 
woman of the present day, the woman elected by the people to 
be judge over Israel. The brave and brilliant Christian woman 
in the office of the Attorney General of the United States, in the 
Department of Justice nearby, need not fear the debate as to 
whether a woman can be qualified for the Federal bench. She 
has her precedent in the Book of God, and precedent is what 
lawyers and politicians demand. 

Between the old and the new, we hear an interlude of song, 
the clear voicé of a young girl singing to God and to all genera- 
tions who call her blessed. Women of every nation thrill to 
that song. And when the Christ came, born of this woman, he 
understood all women, as no other teacher ever understood. 


338 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


“Christ praised another Mary whom the saints rebuked for wastefulness; 
For he understood them well, all Marys of His day, 

Yes, and of today too, Mary staid and caring, 
Marys wild and home-loving—it was His way. 


Martha and Lazarus talked with Christ at supper-time, 
Martha and Lazarus, of crops and folk and wars; 
But while the food was cleared away, low by the door-step 
It was Mary spoke to Him, when there were stars. 

Not of crops and gossip, not of work and neighbors, 
Christ and Mary talked about the wishing to be good 
And of easy falling, and the new beginnings, 
And the way the moon looked, low above the wood.” 


We need our friend, St. Paul, we women of the world. Some 
have interpreted him as critic and hinderer of womankind. He 
says modestly that he spoke sometimes without inspiration. He 
invariably spoke with good sense. Women were making rapid 
progress in that first century when life in Rome and Greece had 
become unspeakably corrupt, and women with new liberty and 
without a restraining faith were sunk to depths of immorality. 
The new faith of Jesus was liberating spiritual forces, the only 
hope for the survival of the human race. Women who are the 
conservators of this race must now as then hold within them- 
selves this power of the grace of God, protective and construc- 
tive. They must commend themselves and the gospel by their 
conduct. 

A progressive woman in Boston told me that she had be- 
come a Buddhist, as she did not find freedom for woman in the 
Christian faith. Further conversation disclosed little knowledge 
of the Christian faith and none at all of Buddhism, except in 
the denatured form imported for American women. The Bible 
never limited women. Read that lovely appreciation of Paul’s 
in the sixteenth chapter of the Epistle to the Romans, where 
Paul especially remembers those women who were his friends. 
It might have been written by any modern missionary to any 
little group in any part of the world, India, Africa, Kansas, New 
England, Georgia, Scotland, Germany or France. 

“IT commend unto you Phoebe, our sister (deaconness), that 
ye receive her in the Lord, worthily of the saints, and that ye 
assist her in whatsoever matter she may have need of you; for 
she hath been a helper of many and of mine own self. Salute 
Prisca and Aquila, my fellow-workers in Christ Jesus, who for 
my life laid down their own necks, unto whom not only I give 
thanks, but also all the churches of the Gentiles: And salute 
the church that is in their house. Salute Mary, who bestowed 
much labor on you. Salute Andronicus and Junias, my kins- 
men, and my fellow-prisoners, who are of note among the apos- 
tles, who also have been in Christ before me. Salute Tryphena 
and Tryphosa, who labor in the Lord. Salute Rufus, the chosen 
in the Lord.” And this is exquisite, “and his mother and 
mine.” 


THE BIBLE IN THE MISSION FIELD 339 


These types are not obsolete. These women walk with us 
day by day. They are doing the work of the world. Show us 
any wider field of service, any greater opportunity for the exer- 
cise of talents and powers than God provided for women in his 
plan. There are women who have not measured up to his 
teaching, women who are capable of wonderful things, but have 
lost their way looking for a wider sphere, when all the time the 
opportunities included in the plan of God were within their 
grasp to be developed and used to the fullest extent. 

The divinely appointed main lines of service for women 
are laid out in the Book of God. There are many avenues lead- 
ing out from them, and in following these woman need not walk 
in narrow paths. As a mother she holds the balance of power 
for the Kingdom of God. As caretaker and teacher she moulds 
plastic minds and shapes the thoughts and ideals of the nation. 
As nurse and doctor she may exert an influence far beyond 
family and community service, for she may bring healing to a 
world of women and children who suffer and die without care. 
She may be a sanitary specialist, laboratory worker, maker of 
doctors and nurses like herself. As writer and speaker, woman 
may lead in reforms or may offer quiet comfort and guidance to 
those who lead. As religious worker, missionary or missionary 
executive she may help to organize the spiritual forces of the 
church and she may do all these things as her legitimate part of 
the assigned program of Christianity. She will find admirable 
precedents recorded in the Old and New Testaments. 

We women love the portrait of the aged prophetess Anna, 
the dainty pastel of the young girl Rhoda, the etching of prac- 
tical saint Dorcas with her needle, who died and had to be 
brought back to life, because the church could not live without 
her. Priscilla was keen as any Scotch woman pictured by Ian 
MacLaren in teaching homiletics to that young minister 
Appollos. Lydia, progressive, efficient business-woman, gath- 
ered a group to pray, the woman of Macedonia, opened doors of 
opportunity for the Apostle. All these types today, wherever 
the Bible has gone, claim their inheritance and enter the ser- 
vice. Women are alike, differing from men, but with as great a 
work to do, which will not be done by men if they fail. ‘There 
are wider opportunities for training today, but the same general 
lines were laid down in the Book of God, which is the book of 
woman. , 

Some have lost their way, because they have lost the Book. 
Isaiah would be more depressed than he was over the dress of 
women, if he could see our followers of fashion, or if he could 
watch women of education and talent, power and leisure, play- 
ing endless games and seeking excitement and demoralizing 
pleasures, while the world needs them. Men are helped by the 


340 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


very rush and business of life and are less liable in this day to 
go to extremes than the idle women in Europe and America. 
But millions of women are reaching out for better things. 

We are told that no woman has ever written a successful 
book about men. Certainly men have failed, from Thackeray 
down, to portray women. They know chiefly our foibles and 
loyalties. But women are startled to find their very selves in 
the mirror of God’s Universal Book, the revealer of woman to 
herself. If woman fails, the world fails. She will not fail, if 
she takes the simple teaching of the great Emancipator of 
woman. The greatest danger is in our own civilization. The 
women of the Orient and the islands are beginning with fewer 
temptations. Perhaps they will understand, if we fail. Let us 
not lead them astray. 

Women dare not let the Bible go, nor any part of it. It 
makes the world safe for women and children. They see Him 
with the child in His arms, their child. They see the tiny gift 
which was “all her living’ changed by his appreciation into a 
memorial. That contribution was not “in the budget” and was 
over and above the apportionment. 

Women stood on the edge of the throng and listened to 
Him with that thrill we feel when the sermon touches us. He 
spoke of the woman in the kitchen like the one He knew in 
Nazareth, putting in the leaven and thinking of the Kingdom 
of God; or the woman who had lost her piece of silver, and the 
woman who lost something finer and in her shame found mercy 
and forgiveness. We think of the little daughter raised from 
the dead, of the restoration of the demoniac boy, of the fear and 
faith of one who touched the hem of His garment, and women 
in every part of the world are lifted up and transformed and 
find abiding joy in the vision and satisfying activity in the 
work He has left to be done. Women do not need a new reli- 
gion nor a new philosophy. It is all in their Word from God. 
They only need to accept and practice it. | 

I knew a woman, long ago, in the hill country of India. As 
I walked one morning she offered me an apple from her tree, 
a wonderful sight to an American woman who had not seen an 
apple for four years. Her husband was a fruit-contractor who 
had come from the plains. She was far from home. We sat on 
the doorstep of the little mud house and talked. I knew her 
language and no one else in that strange country could talk with 
her. She was so happy to talk with a woman. She invited me 
into her home, but one glimpse of the interior decorations made 
me feel I was safer outside. I told her the story of Mary and 
Martha and Jesus, and explained that Martha was a particularly 
good housekeeper. She took the hint, as I gave it in some de- 
tail. I was only there for a vacation of a few weeks, but as we 


THE BIBLE IN THE MISSION FIELD ~ 341 
met daily she eagerly listened to the stories of Oriental women 
who live in the Bible and of their Friend. She had little mind 
and no training, but was able to learn a hymn with constant 
repetition, “Come to Jesus, Come to Jesus, He will save you, 
He will save you just now,” in her own tongue. She learned 
with some effort a prayer such as you might teach to a child of 
five, a prayer for herself and her people, and then we separated, 
never to meet again. Some six years later, I received a letter 
from a woman missionary who was taking her vacation in the 
same place. She wrote as follows: “This morning, as I sat by 
the window in this lovely spot, a woman passed with her water 
pot on her head, singing in Telugu, ‘Come to Jesus, Come to 
Jesus, just now.’ I sprang to the door and greeted her. She 
set down the water jar. I asked her, if she was a Christian, and 
she said, ‘No.’ I said to her, ‘Where did you learn to sing the 
hymn?’ ‘Oh,’ she said, ‘I know something more,’ and bending her 
head she reverently said the prayer; and then lifting her radiant 
face she told her story of your visit. I said ‘I will write her that I 
have seen you. Have you any word to send?’ And she said 
eagerly, ‘Yes. Tell her I have sung the hymn every day, and I 
pray the prayer, and tell her I am trying to keep the house clean.’ ” 

That is the applied gospel. We rejoice in a universal 
Saviour and in a universal Book for the universal woman. 


CIRCULATION OF THE SCRIPTURES IN THE NEAR 
Lu We st B 
THE REVEREND ARTHUR C. RYAN, D.D., FORMERLY OF CONSTANTINOPLE 


In at least two respects the work of circulating the Scrip- 
tures in the Near East has a unique interest. First of all the 
lands of the Near East are the regions from which we received 
our Bible. There are the places where the authors of the Bible 
lived and did their work. In these Near East lands we have the 
only territory made sacred by the earthly life of our Lord Jesus. 
One can scarcely go anywhere in Palestine, Syria, Mesopo- 
tamia, Southern Asia Minor, Macedonia and Greece without 
finding places of special interest to all Bible students. 

In the sécond place the work of circulating the Scriptures 
in the Near East is interesting because of the fact that after 
nearly 2,000 years missionaries from the West must carry back 
to the Near East and open for the people the Bible which we 
received from those very lands. In many ways the people of 
Palestine, Syria, Mesopotamia, Asia Minor and Greece are as 
ignorant of the sacred writings as are the people living in the 
Far East thousands of miles away from the land of their origin. 

As I have traveled up and down these lands I have often 


~ 


342 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


asked myself, “Why is it that the church of the West after all 
these years must send missionaries to these lands to preach and 
teach from the gospels which these lands originally gave us?” 
The answer seems to be as follows: 

After the early church had collected and canonized the 
sacred writings of the Bible, it became “weary in well doing.” 
It failed to heed the basic teachings of the Scriptures, namely, 
that if one would save his life, he must lose it; that only by los- 
ing one’s life shall he save it. Instead of opening the Scriptures 
by translating them into the languages of the people and 
spreading them broadcast, the church shut up the sacred message 
of the Scriptures in fancy bound books. Instead of setting the 
light of the gospel on the hill it hid it under a bushel. The re- 
sult was inevitable. The light that was in them became dark- 
ness. The life that was for some centuries vigorous was weak- 
ened. Moreover, these Oriental churches after about four or 
five centuries of vigorous offensive in the spiritual warfare 
against ignorance, superstitions and false religions, settled down 
to enjoy what they had gained and to rest complacently behind the 
strongholds which they had built about them. They became unin- 
terested in carrying the message of Jesus Christ beyond the cir- 
cumference of its occupied territory. The result was that in the 
seventh and eighth centuries it lost its ability to maintain even 
a defensive warfare. Out of Arabia came Mohammed and with 
Mohammed came Mohammedanism and with Mohammedanism 
came defeat for the churches of the East. How great has been 
that defeat we are only now beginning to realize. If we look 
to Asia Minor we find that within the last decade the Oriental 
churches have been forced to leave this land of their origin. 
Only a few days ago the Turkish Government expelled from 
Constantinople the Greek Patriarch. Scores of church buildings 
have been razed to the ground in Asia Minor during the last 
few years and hundreds of thousands of people have been put 
to death or forced into exile. And the end is not yet! 

If we turn to Russia we may see another terrible result 
of an Eastern church which for centuries was content to remain 
on the defensive. For generations the Russian Church withheld 
from the mass of the people the Scriptures in any language 
which these masses could understand. According to the Rus- 
sian ecclesiastics the Scriptures were too precious to be trans- 
lated and too sacred to be entrusted in the vernacular to the 
rank and file of their people. Only captains, majors, colonels 
and generals in the army of the Russian Church were privileged 
to be supplied with one of the greatest of all spiritual weapons 
against ignorance, superstitions and the growth of atheistic doc- 
trines. The result for the Russian Church is that its defences 
have fallen one after another and today it is almost destroyed 


THE BIBLE IN THE MISSION FIELD 343 


by forces which that church should have prevented from 
arising. 

The lesson which the churches of the West must surely 
learn from the present situation in the Near East is, that they 
will be able to live only by maintaining a vigorous offensive 
both at home and abroad against all the strongholds of our spirit- 
ual enemy. Victory will never come to any forces that are 
content to fight merely a defensive warfare. This lesson is as 
true for the individual, the local church, the national church, as 
it is for the church universal. Only as the churches of the West 
take the spiritual weapons which are mighty through God and 
launch forth in an attempt to go over the top to destroy the 
strongholds of the enemy, will it be certain of its own future. 

During the past 100 years five great missionary gains for 
the church have been made by our forces at work in the Near 
Fast. 

1. Most of the peoples in the Near East now have oppor- 
tunity to secure the Scriptures in whole or in part in their own 
vernacular. Only a few dialects remain to be translated. This 
is a great gain. 

2. There exists in the Near East a fair-sized evangelical 
church which is thoroughly imbued with the idea of using the 
Scriptures in the language of the people as the basis of their 
work and teaching. This group has been greatly impoverished 
and weakened by the recent dozen years of war and turmoil. 
But it is still a valuable asset and may become a mighty force 
in evangelizing the rest of the peoples in the Near East. 

3. The weakened condition of the Oriental churches them- 
selves has made many of their people—clergy and laity alike— 
more susceptible to the appeal for the open Bible and more 
ready to cooperate with the missionary. The sufferings of 
Oriental Christians have softened their hearts and opened their 
minds to their failure and caused them to be willing to make 
use of the Scriptures as they have not done for centuries. In 
many places Bible classes are being conducted within these 
Oriental churches. This is a hopeful gain for the cause of 
Christ. 

4. There now exists in the Near East a fairly large mis- 
sionary force, well organized with valuable experience and pre- 
paration for future work. This force ought to be increased, but 
its presence in the lands of the Near East is a promise of 
greater victory for the future. 

5. The cumulative, even if partly hidden, effects of more 
than 100 years of faithful missionary work by Mission Boards 
and Bible Societies in the Near East, is an incalculable gain. In 
the economy of God this faithful service cannot be lost. Seeds 
have been sown and the ground cultivated and the harvest will 


344 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


surely come. Despite the unfavorable conditions in certain 
regions at the present time, there are many signs that the next 
century of missionary success in the Near East will be multi- 
plied many-fold. In spite of the apparent strength of Moslems 
in Turkey, there is a real weakening of the power of Islam as 
a whole. Islam is now on the defensive as it has never been 
before. By adequately equipping the Christian forces now at 
work in the Near East, there is every reason to believe that 
decades ahead we shall see great gains in the conversion of Mos- 
lems to Christianity. 

So far as the present work of circulating the Scriptures in 
the Near East is concerned, outside of the city of Constan- 
tinople, nothing can be done in Turkey, in Russia and in the 
Caucasus republics. While Turkey has not issued any order 
prohibiting the circulating of the Scriptures it is practically im- 
possible to do any work at the present time. The Bolshevik 
government in Russia prohibits the importation of the Scrip- 
tures in any language into its territories. 

When we turn to the other countries of the Near East the 
present opportunities are unlimited. In Greece the Scriptures 
in modern Greek may now be imported and circulated freely. 
This is a great gain in view of the fact that until 1922 the 
existence of a clause in the Constitution prohibited the importa- 
tion or circulation of the Scriptures in any language except that 
of the ancient Greek. As only a few of the people can under- 
stand the ancient Greek, this meant that the populations as a 
whole were deprived of the benefit of the Scriptures in their 
own languages. Since this prohibition has been lifted, the in- 
crease in the circulation of the Scriptures in modern Greek has 
been phenomenal. 

The other Balkan countries are now open for the work of 
distributing the Scriptures freely and the circulations are in- 
creasing year by year. The changes which have come about in 
all of the Arabic-speaking lands have been favorable to our 
work. Colporteurs are reporting increasing sales and the Word 
of God is being largely used in these Arabic regions. 

By looking back over the past 100 years with a view to fore- 
casting the future, it seems that in all of the Near East, God has 
been using the folly of men and nations to plow deeply the soi! 
for a great planting and an abundant spiritual harvest. Minds 
are open as to the basic principles of the Bible as they have 
never been before. The past century of missionary activity has 
laid the foundation for the great work of the present century. 
If the churches of America will heed well the lesson which we 
may learn from the churches of the East and if they will take 
up a vigorous offensive in the spiritual warfare which we are 
waging, victory is assured. 


THE BIBLE IN THE MISSION FIELD 345 


In closing may I call your attention to the fact that the 
American Bible Society is the organization for furnishing the 
Christian forces of America in their world-wide work with one 
of the mightiest weapons at their command. The printed 
Word of the gospel in the languages of the people is mighty 
through God to the pulling down of the strongholds of ignor- 
ance, superstition, false ideas of God and to the setting up of the 
strongholds of good will, love and unselfish service. 


PiotbebI BER IN CATLIN AMERICA 
THE REVEREND H. C. TUCKER, D.D., BRAZIL 


For three centuries, dating from the discovery of America, 
the Bible was not in use and was practically unknown among 
the inhabitants of Latin America. It was not to be found in the 
lists of books which by royal permission and papal sanction might 
be admitted into those countries for the use by the Spanish and 
Portuguese colonists and early settlers. 

About a century ago the Bible first began to find its way 
into Latin American countries. The American and the British 
and Foreign Bible Societies consigned small grants of Scrip- 
tures to Christian merchants from the United States and Great 
Britain residing in port towns along the coast. These books 
were distributed among the people as opportunity arose, and 
many times awakened interest and inquiry. 

A little more than a half century ago the Bible Societies 
through their regularly established agencies, systems of col- 
portage and American missionaries began organized and wisely 
directed efforts to place in the hands of the people the written 
Word of God. From the small beginning of a few thousand 
copies distributed annually the numbers have increased until 
in recent years the circulation has reached 150,000 and more per 
annum. There is more interest in Bible reading today than ever 
throughout Latin America. 

The story of these attempts to give the Bible to the people 
is a chapter of thrilling and illuminating interest in modern 
missionary annals. It is a record of heroic service and of faith. 
The opposition faced, the hardships endured and the difficulties 
overcome have been recounted in the printed reports of the 
work. The Bible has been denounced as a false and dangerous 
book and the people have been warned not to read it, and many 
times have been persuaded to give up, destroy and even burn 
copies they had bought. The Bible agents and colporteurs have 
been denounced, persecuted, stoned, arrested and imprisoned. 
Striking incidents are Francisco Penzotti in Peru, who suffered 
imprisonment for eight months, and Jose Tonelli in Brazil, who 


346 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON ~ 


was beaten and his body thrown in the bush by the road-side 
for dead. Similar instances are on record in the reports from 
other countries of South America. Bible burnings, some times 
carried out with great display in public places, have been fre- 
quently reported. 


Translations of the Scriptures have been made during these 
years into the Spanish and Portuguese languages and into a few 
of the dialects of Indian tribes. These endeavors furnish an 
interesting chapter in the story of Bible translation. 


From the very earliest days of the enterprise there were a 
few persons who received the Bible and read it to advantage. In- 
dividual minds and hearts have been enlightened and awakened 
and men have found Christ the Saviour. These have led others 
to hear and read the Word. Many of the Protestant churches 
that have sprung up and are now growing into strong bodies in 
these countries had their origin from the reading of the Bible 
by an individual, or a small number of persons. 

Interest in the Bible and its influence over the minds and 
hearts of men is becoming widespread in Latin America. Men 
of all classes, learned and ignorant, rich and poor, high and low 
are being influenced by its blessed contents. The circulation 
and reading of the Bible and the preaching of its truths is hav- 
ing a stimulating effect on the intellectual life of the people. 
Illiteracy ranges from forty to ninety per cent throughout Latin 
America. It is not an uncommon thing for adults of thirty, fifty 
and even seventy years of age to be awakened to learn to read 
in order that they may be able to examine this wonderful new 
book and learn for themselves its beautiful stories. 


The Bible is influencing the language of the people. A 
new religious phraseology is noticeable. Likewise a great body 
of new ideals and ideas are being released among the people, 
creating new currents of thought and new purposes in life. Its 
increasing circulation has provoked priests of the long dominant 
ecclesiastical order to make attempts to give the people the 
gospel with the notes and comments of the fathers. The ques- 
tion of the source of authority for Christian truth and doctrine 
is being forced upon a high intellectual and Scriptural plane. 


Accumulated testimony shows that the Bible has an im- 
portant, indeed indispensable, function in the missionary enter- 
prise of the world. 


Emphasis should be placed upon the fact that the Bible 
Societies are not only engaged in this wider distribution of the 
Scriptures among the people who know it not, but they are sup- 
plying them to all missionaries, native pastors, churches and 
Sunday Schools.. There should be increased financial support of 
the work by the churches in the United States and Canada. The 


THE BIBLE IN THE MISSION FIELD 347 


Societies are doing a work in this regard that the Boards of 
Missions could not well do for their own work. 

In addition to this increased financial support for Scripture 
distribution and supply this great missionary Convention might 
well recommend in its findings that the Christian men of the 
United States and Canada seriously consider the advisability 
and need of building Bible Houses in Mexico City, in some im- 
portant city on the Pacific coast, in Buenos Aires and in Rio 
de Janeiro. Such buildings would greatly add to the economy 
and efficiency of the work and give stability and importance to 
the cause. 


THE PROBLEMS OF BIBLE TRANSLATION 
PROFESSOR OSWALD T. ALLIS, PH.D., PRINCETON, NEW JERSEY 


When we think of the great progress which has been made 
in the task of Bible translation, it would almost seem as if there 
could be no serious problems connected with this work, or that 
they had already been solved, and the question were merely 
one of historical interest. The facts as we know them are sur- 
prising. According to recent statistics the entire Bible has been 
translated into 158 languages or dialects, the New Testament 
into 142 more (a total of 300), one book or more of the Scriptures 
into 422, some chapters or verses into 48, a grand total of 770. 
In 1804 when the British and Foreign Bible Society was 
founded, “some portion of Scripture had been printed in over 
60 languages.” One hundred and seventeen years later the 
number of tongues in which the Society had promoted the trans- 
lation, printing or distribution of the Bible had grown to 543; 
and in a little volume The Gospel in Many Tongues (1921), the 
British and Foreign Bible Society gives a verse of Scripture, 
usually John iii. 16, in each one of these 543 languages or dia- 
lects. In 1923 the American Bible Society issued Bibles or 
portions in 116 languages and dialects. The circulation in China 
in 1923 by the three great Bible Societies—the British and 
Foreign, the American, and the National Society of Scotland— 
was 58,000 Bibles, 85,000 Testaments and nearly seven and one- 
half million portions, of which total one third and more repre- 
sents the work of the American Bible Society. 

These statistics would seem to indicate, as I have said, that 
the work of Bible translation has not been a difficult one or that 
its problems have been largely, if not wholly solved. But such 
is not the case. The difficulties which have been overcome in 
the accomplishment of the great feat, which has been just out- 
lined, have been tremendous. Adoniram Judson of Burma, 
who completed the translation of the Bible in 1834 after seven- 


348 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


teen years of much interrupted labor, wrote, “I consider it the 
work of a man’s whole life to procure a really good translation 
of even the New Testament in an untried language.” Robert 
Morrison of China, the centenary of the completion of whose 
version in the Chinese (Wen-li) was celebrated a year ago, 
worked seventeen years on his translation. The splendid Arabic 
version—the “Van Dyck” as it is usually called—is a monu- 
ment to the memory of Eli Smith and Cornelius Van Dyck. On 
its completion in 1865 it had cost nearly twenty years of labor. 
In fact Dr. Hoskins, of the Beirut Mission, counting from 1837, 
when the plans for this version were made, to 1895 when Dr. 
Van Dyck died, speaks of the version as the result of “nearly 
sixty years” of effort. 

It would be possible to speak of many difficulties which are 
involved in the translation of the Scriptures, but I must confine 
myself in the few moments at my disposal to a brief discussion 
of three. The first of these is the disadvantageous conditions 
under which this work of translation has often, perhaps usually, 
been carried on. We think with pleasure and satisfaction of the 
enthusiasm with which many native converts have received the 
gospel and assisted in the translation of the Holy Scriptures by 
their missionaries. The Aneityumese labored fifteen years in 
the cultivation of arrow root that they might have the whole 
Bible printed in their language; $6,000 was the amount raised, 
and when the first Bibles were printed they came to them fully 
paid for. This is a bright picture in missionary history. But 
on the other hand when we think of the version of Acts into 
Erromangan, we are reminded that before it was completed by 
Robertson it had cost the lives of the two martyred Gordons, 
George and James, the one brother murdered in 1861, the other 
stricken down ten years later while striving to finish the work 
his brother had begun. Strange as it may seem, it was while 
revising the translation of Stephen’s speech, that the life blood 
of James Gordon stained the manuscript written by his martyr 
brother. These two incidents taken from neighboring islands 
in the New Hebrides illustrate the bright side and the dark side 
of Bible translation as it concerns the natives. How large a 
factor by way of incentive and by way of hindrance they have 
been in this great work of translation only those who have 
made the translations can tell us. But these are not the only 
difficulties. We think also of the adverse natural conditions 
under which many of these translations were made, the intense 
heat of the tropics, malaria, disease, primitive conditions of all 
kinds, the pressure of other duties, etc. Those who have worked 
upon the making or revising of a version in the homeland with 
the aid of concordances and lexicons and all the helps which the 
student gathers about him can in no wise appreciate the diffi- 


THE BIBLE IN THE MISSION FIELD 349 


culties which have been overcome by a pioneer missionary in 
the making of a pioneer translation. 

In the second place let us think of the peculiarities of lan- 
guage and the problem which they present in the translation of 
the Bible into many different tongues. On the one hand we 
have Chinese, a monosyllabic language with few vocables, no 
grammar to speak of, and a syntax the rules of which, we are 
told, are frequently more honored in the breach than the ob- 
servance; yet a language with an ancient literature and a most 
complicated script. On the other hand we have the ageglutina- 
tive languages of the American Indians with their extremely 
long words, so long that Cotton Mather in speaking of the 
Massachusetts dialect said, “One would think that these words 
had been growing ever since Babel unto the dimensions to 
which they are now extended,” so long that in Eskimo, we are 
told, an English sentence with as many as seventeen words can 
be represented by a single word. Again we have in the Macas- 
ser of the Malayo-javanese group, a language which is sing- 
ularly weak in the ability to express generalizations. The diffi- 
culty of finding equivalent words or expressions in these many 
foreign languages has given rise to the phrase “term question.” 
Thus, from the very start the missionaries to China had diff- 
culty in deciding upon the exact equivalent for the words “God” 
and “Spirit.” In the Delegates’ Version of 1850, blank spaces 
were left for these words and these were filled in by a special 
conference at Shanghai. But even today we have in China two 
kinds of Bibles, Shangtt and Shen. Shangtt means “supreme 
power,” Shen, “spirit.” The. dispute as to which is the proper 
rendering of “God” is still unsettled. The difficulty of trans- 
lation some times presents itself in amusing form. Thus, in the 
Arabic of Van Dyck’s version, the phrase in John ix. 23, “He is 
of age; ask him” is rendered thus: “He is complete of teeth” 
(hua kanil ussinmi). And many other equally strange and 
amusing renderings might easily be cited. 

But the third and in some respects the most important of all 
the problems of translation is due to the fact that the languages 
of non-Christian peoples are wnregenerate. We are accustomed 
to speak of individuals and peoples as unregenerate, but it 1s 
not as natural to us to apply this term to languages. But there 
is a sense in which it is most appropriate. John Eliot, the mis- 
sionary to the Indians, wrote in 1653 (ten years before the com- 
pletion of his translation of the Bible into the Massachusetts 
dialect), “I have had a great longing desire, if it were the will 
of God, that our Indian language might be sanctified by the 
translation of the Holy Scriptures into it.’ How striking and 
arresting is that phrase, that our “Indian language might be 
sanctified by the translation of the Holy Scriptures into it.” Yet 


350 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


every missionary who has been face to face with paganism 
realizes what this means. George Grenfell of the Congo, has 
this to say, “I find it very difficult to translate many of the ideas 
which are really of great importance. For instance, I can find 
no word for ‘forgiveness, and it has to be rendered by ‘cleans- 
ing.’ ‘Sanctification’ I have not ventured to grapple with yet. 
Of course, at the best, in these early days, a translation is only 
an approximation to what it ought to be, but if 1 can only man- 
age to give the people an idea of the truth, I shall be very glad.” 
Think of a language which has no word for “forgiveness,” and 
in which “sanctification” represents an unheard-of idea! Yet 
such languages are to be found where the leaven of the gospel 
has not yet penetrated. Dr. F. E. Hoskins of the Beirut Mis- 
sion, who labored for years in the preparation of the First Font 
Arabic Reference Bible has spoken of the attempt through the 
Arabic version to elevate and purify the Arabic language. That 
language is not a crude and undeveloped tongue. It has an 
immense vocabulary and is capable of great niceties of expres- 
sion. Yet it has been so corrupted and defiled by the sins of 
those who use it that scarce a page of its dictionary could be 
read aloud to a mixed audience. And this redemption of words 
of which we have been speaking is found even in the Scriptures 
themselves. We have but to think, for example, of the word 
“love” (agape) of which a well known scholar has recently 
written that the redemption of the word was “the work of those 
who had learned of what love is from the divine revelation.” 
“The love of God which passeth knowledge,’—that is a love 
which only the Christian can understand. Likewise the word 
“peace” (eirene), to the pagan Greek, this meant simply “ab- 
sence of war and hostility.” The Hebrew gave it its positive 
content of “well-being.” But in the New Testament concep- 
tion of the “peace of God that passeth all understanding” the 
word is fully sanctified and blessed. | 

It is, as we have seen, a fact that the Bible can be translated 
into languages the most diverse and the most widely distributed. 
We need not argue for the fact, we need not stress the diffi- 
culties, the fact has been abundantly demonstrated. And the reason 
for the fact is perfectly clear. Yet it is one which we need to keep 
ever in mind. The Bible is the “Word of God”; and “‘God has made 
of one flesh all nations of men for to dwell in all the earth.” God’s 
Word is meant for all, for all nations and kindreds and peoples, 
and tongues. It is able by the power of His Spirit to redeem 
and sanctify them; and it is, therefore, able to redeem and 
sanctify their several languages. We have no such promise 
for the wisdom of men, not even for the great works of litera- 
ture. We might hesitate to attempt to translate Shakespeare 
into Eskimo, or Kant into Bantu. But we need not hesitate 


THE BIBLE IN THE MISSION FIELD 351 


to undertake to translate the Bible into any language, for the 
Bible has proved its power to sanctify all the languages of 
mankind. It is our duty, therefore, to give it to all as quickly, 
as fully, as accurately as possible. It is to this task that the 
great Bible Societies have devoted themselves. It is in this 
work that they have been richly blessed. And that they may 
devote themselves to it without let or hindrance, without dis- 
sipation of their energies or division of their forces, they make 
it their rule to do this “without note or comment,” that the 
peoples of the earth may have this Bible in its simplicity and 
its purity. 

In closing let us think of the concluding words of that 
prayer with which Adoniram Judson dedicated the Burmese 
Bible on its completion in 1834: “May He make His own in- 
spired Word, now complete in the Burmese tongue, the grand 
instrument of filling all Burma with songs of praise to our 
great God and Saviour Jesus Christ. Amen.” The aim of the 
Bible societies, the aim of the Christian missionaries, is to make 
this prayer all inclusive. When we can pray the prayer of Judson 
as he would have gladly prayed it, “May He make His own inspired 
Word, now complete in all languages and tongues, the grand in- 
strument of filling all the world with songs of praise to our great 
God and Saviour Jesus Christ. Amen.’—the problems of Bible 
translation will have been solved and the work of translator and 
missionary will have been accomplished. 


TRANSLATING IN THE MISKITO LANGUAGE OF 
CENTRAL AMERICA 
THE REVEREND GEORGE R. HEATH, NICARAGUA 


The Lamb who was slain for us has redeemed with His 
blood men of every tribe and tongue and people and nation; 
and there is no form of human speech which is not capable of 
becoming the vehicle of the glorious message of salvation. It 
is true that some languages are crude, and even debased, be- 
cause for centuries they have been used for little less than 
earthly and sensual ideas: but, like those who speak them, they 
are capable of redemption. Very willingly would we mission- 
aries share with our people the priceless heritage of noble psal- 
mody and wholesome literature enshrined in our own language. 
But it is far more important to bring Christ as close to the peo- 
ple as possible, so that they may see that He is theirs as much 
as He is ours: that He will take their lives and purify and 
ennoble them without demanding the acquirement of any veneer 
of exotic culture. Until we do so, the Indian especially is 
liable to lead a double life, placing in one compartment the 


352 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


hopes and ideals of the new message, but reserving room in the 
other for much of the superstition and impurity familiar from 
childhood. In Eastern Nicaragua and Honduras this is seen 
especially in what is known as the “spirit teaching,’ a com- 
promise which preserves many heathen usages under Christian 
names. A woman of Saupuka treasured two papers which she 
said had been given her by the angels, and could only be read 
by those whose eyes she opened by striking them with a little 
switch. The visiting missionary found that the papers were 
merely advertisements of sewing machines and cough medicine; 
but the woman insisted that he had read them wrong, because she 
had not opened his eyes. We find that the only way to break 
the “spirit teaching” is to train the young folks to read the 
Scriptures in their own tongue. 

Many years ago the Miskito Indians were politically inde- 
pendent, and allied with Great Britain. Their chief town and 
seaport was English-speaking; and in the villages the Indians 
were encouraged to learn English by their government. English 
primers were used in the schools, and in church the lessons were 
read from the English Bible and followed by a free translation. 
But after many weary years the attempt had to be given up. 
One of our former leaders, Wilhelm Sieboerger, has told us that 
in his first years he taught continually in the village school, and 
saw no result. He prayed to the Lord that he might be enabled 
to teach at least one Indian to read enough English to under- 
stand the Gospels. But not even that was granted to him. 
Then he saw the need for translating, and brought out a clear, 
idiomatic version of the Gospels and Acts. At first the Indians 
did not want it. Had not their colored Creole neighbors always 
told them that their Miskito language was nothing but a jar- 
gon, and that only English was worthy of being written or 
printed? Prejudice was overcome, especially after a Miskito 
Liturgy and Hymn Book was also printed and put into com- 
mon use; and the change has been remarkable. Twenty-five 
years ago the native Christians seemed completely dependent on 
the missionary for everything; if he were absent from the sta- 
tion, church services ceased; even prayer-meetings were not 
held. But from 1911 onwards the village of Karata, for ex- 
ample, was without a resident missionary for twelve years. Yet 
not only were the church services kept up, but the congregation 
has evidently grown in grace, and has sent out three active, 
faithful evangelists to the frontiers of heathenism, and given 
two teachers to other congregations. 

Furthermore, the reading of the Scriptures has seemed to 
awaken the dormant brains of the people, and many are now 
ready for further study, and are beginning to acquire a knowl- 
edge of Spanish, the present dominant language of the country. 


THE BIBLE IN THE MISSION FIELD 353 


And what shall we say of homes transformed by family wor- 
ship, where the Miskito New Testament is read and the Miskito 
hymns are sung day by day? These and many other proofs of 
God’s blessing convince us that the right method of missionary 
work is that sanctioned from the first by the Holy Spirit, to give 
the Word of God to every man in his own tongue. 

And the marvelous way in which the Spirit uses and 
blesses the translated message strengthens us more than ever in 
the conviction that, as our Moravian Synods have repeatedly 
declared, “the entire Holy Scriptures are the Word of God.” 
Thus our work in the mission field will remain incomplete 
until we have implanted in our people the same familiarity with 
those living oracles as we ourselves possess. 


TRANSLATING IN PORTUGUESE EAST AFRICA 
THE REVEREND E, H. RICHARDS, D.D., FORMERLY OF AFRICA 


In 1880, I landed in Portuguese East Africa, a country 1,600 
miles long, 300 miles wide, with an estimated population of 
3,000,000 people who had never seen a letter of the alphabet, 
who had never seen a written sign of any kind. While I was 
busy tumbling boxes about under the tarpaulin, on the day of 
our arrival my wife took a strip of ceiling board and scraped 
away the earth—and marked A, B, C’s and 1, 2, 3, in the mother 
earth, and a hundred children round about her learned 
the A, B, C’s and 1, 2, 3 before we had a tent over our head; 
and three of those children who forty-five years ago learned 
their A, B, C off the sand are today preachers and teachers in 
our Mission. Ree 

In the evening of the first day there was a mass of people 
sitting on the ground. It occurred to me that we ought to have 
evening prayers before we broke up. But how was I to conduct 
prayers without knowing a word of the language? Previously 
I had spent some time in Natal where I had learned the Zulu 
language, which I had spoken for some four years. Although 
these people did not know Zulu, I conducted prayers in that 
language—hoping there might be some one who had some 
knowledge of that language. At the close of the meeting, a 
young man came to me and spoke in broken Zulu, which I 
managed to understand. I asked him in Zulu, “How do you 
say in Tonga, “Our Father who art in heaven?” The Zulu is 
‘Baba wetu o sezulwin.” He immediately replied, “Babe watu 
a ku mo njajim.’ And we had translated the first part of the 
Lord’s prayer. Then I went on, in Zulu: “Ma li hlonitywe 
igama lako. How do you say that?” He said: “Li na rungujwe 
lina lago”’ In an hour’s time we had the entire Lord’s Prayer 


354 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


translated into the Tonga language for the first time. That 
translation was so well done that in the forty-one years since 
we wrote it that night only one single word has ever been 
changed, and that is the word which we ourselves cannot recite 
together today—the word “debts.” Now that prayer which was 
translated on that evening has been going over the country for 
four decades and the people are still reciting it and teaching it 
to their children. 

On that same evening we translated the shortest hymn in 
the English language, “Come to Jesus,” into the Tonga. Next 
morning we conducted prayers with a hymn in the major scale, 
a scale which the non-Christian world has never known. Then 
later we taught them to sing “Jesus Lover of my Soul’ and 
“Nearer My God to Thee” and these hymns and these tunes are 
now being used over tremendous areas today. 

In our work of translation one of the first things we did 
was to whittle out the type with our jackknife, and with 
printers’ ink which we got from the steamship we could print 
on cloth charts. But you must have something to print, and 
after the A, B, C’s, what are you going to print? It occurred 
to us that we might just as well give them Bible stories as 
anything else and we began with the Gospel of Luke, which we 
translated as best we could, setting up the letters one at a time 
in the wooden type. In a short time we had a few chapters of 
Luke printed. Then came the printing-press with which with 
great effort we could print one page at a time, for neither the 
natives nor ourselves had ever seen type until it came to us with 
the press. Now we found out that by putting these proofs in 
the schools the children committed them to memory, and they 
made splendid proof-readers too; they could soon tell whether 
a letter was wrong or misplaced. They committed the Gospel 
to memory as fast as we could print it. 

I never intended to translate, I had a very sacred respect 
for a person who was so learned that he could translate the 
Bible. JI thought some one else would come along and do that 
work right. But the point is, it did not take a learned man to 
do what I did. Having done the Gospel of Luke, we tried the 
Gospel of Matthew. The children committed that also by the 
time we had printed it. And in that way we went through the 
entire New Testament and that is the way we happened to be 
the translators of the New Testament into the Tonga language. 

A little later the Batswa people sent their children to us. 
We did not intend to learn their language; we thought one 
language was enough for us, but by hearing it day after day it 
came to us until we could speak it as well as the Tonga, and 
then they said, “We, too, must have the Bible”; and we gave 


THE BIBLE IN THE MISSION FIELD 355 


them the schools and gave them the proof sheets and they com- 
mitted the Gospel in the same manner as the Tonga people. 

That is the way the translation occurred. I take no credit 
whatever for having translated the Bible. It was natural. It 
had to be done and we gave them the best we could do, and 
both of those translations have run on into these decades with- 
out revision. We do not say they do not need revision, but our 
translation is sufficiently perfect that these peoples are getting 
into the Kingdom of Heaven by the scores of thousands. 

Now in the matter of translation certain difficulties should 
be noted. There are no words for such words as “home” or 
“love” or “virgin” or the “Holy Spirit.” Take the word “God.” 
There is no word for “God” in the Tonga. We call God “Nkulu 
Nkulw’ (the Great Great). That is a description, but not a 
translation, and that is the name we are using today. 

Then take the term “Holy Spirit.” “Holy” is pure, clean, 
no dirt in it. And “spirit” is breath, and breath is air. You 
can find no other term. And when you say “Holy Spirit” as 
sacredly as ever you can, the native hears nothing but “pure 
air.’ You ask him, “Do you want the Holy Spirit?’ and he 
will breathe hard, throwing out his chest, and say “Yes, white 
man, I have it. See,’ and by breathing hard he demonstrates 
that he has pure air. The religious idea is not in him and ink 
cannot reveal it. 


Now another example, “Hallowed be Thy name.” The 
thought in the word “hallowed” is so sacred that words cannot 
convey the idea. You can feel what it means, but you cannot 
see it and you cannot translate it. I call attention to this par- 
ticularly as an example of the difficulties of our task. 


There are other words which present obstacles in trans- 
lation. For instance, “Go tell that fox.” Well, we have no foxes 
in our country. We cannot translate the word. In a case like 
this the missionaries agree to use the word for some other 
animal and thus convey the idea, for the word is only the sign 
of an idea. We use the original word if we can, but if we 
cannot we use some other word that conveys the idea. Now in 
our country we have the jackal. He is not at all like the fox 
and he is not a fox. He is not as cunning as the fox, but he is 
twice as mean, and the meanness expressed in the idea goes 
over. So our translation reads: “Go tell that jackal.” That 
puts the idea across and the native understands exactly what is 
meant. 

Now the word for “home” is very indefinite. You ask where 
a man is and they will reply, “Hongode kaya’ meaning, literally, 
he has gone to his “goto,’ the place where he always goes. 
There is no word for “home.” ‘This is all the term there is. 


356 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


There is no hint of the human being there, the family group, 
happiness. The word “goto” reveals nothing; but simply, like 
an animal, he has gone to his “goto.” So we use that word for 
“home” in our translation. And in the beginning the idea of 
home is not there; we know it is not; but later, when he has 
become a Christian and love has come into his language, then 
“home” begins to appear, until finally that “goto” has become 
home in his mind. Christianity will do that for a language. It 
will change words from the utmost poverty into the greatest 
riches and utmost happiness, and it will do it in any language. 
In the beginning that “goto” was full of polygamy. It was full 
of microbes. It was full of misery. It was full of everything 
but happiness. He has scarcely begun to say “Our Father who 
art in heaven” when that “goto” begins to change. Polygamy 
disappears. They cannot be mean to women; must not sell 
girls; must not pound them around; got to be decent when the 
Bible comes into the house! And so that “goto” has developed 
into a “home.” 

Another word which to me is a very delicate term and a 
very precious one is “virgin.” In our part of Africa a woman is 
a piece of property. She always belongs to some one. She must 
be owned. There is no such thing as an unowned woman, and 
from the time they are born they are married; age has nothing 
to do with it; and under conditions like that the meaning of the 
term “virgin” cannot occur. It is a blank in their language. 
Now how are you going to put that over? I had translated the 
New Testament into one language and was half way through 
it in the second language before I found a term for virgin that 
seemed at all satisfactory. It occurred in this wise: I was 
going through the country with a boy for a companion when at 
a certain place we stopped for rest and a cup of tea in the 
middle of the day, and just as we started to resume our journey 
the boy stopped suddenly and I heard him exclaim, “Nbulwa,”’ 
It was a new term; I asked him what it meant. He said, “Come 
and see.” I looked and there was a tree. The name of the tree 
is “machanjava.” It was a pear-shaped tree, some twenty feet 
high, and covered with great clusters of a fruit akin to the grape. 
These fruit were an inch long and a half-inch in diameter and of 
a ripe royal purple color, and they were so prolific that they 
covered that tree until one could scarcely see any green foliage. 
It was one of the most luxuriant, fruitful, beautiful productions 
I had ever gazed upon, and I said to the boy, “Why did you 
call it that? What was the idea?” and he said to me, “Here 
is a tree: it is beautifully perfect, as perfect as any tree can be; 
it has never been touched.” I failed to perceive it at all at the 
moment, but later it occurred to me that the word for that tree 


THE BIBLE IN THE MISSION FIELD 357 


carried the idea that I wanted for “virgin.” That tree was 
perfect. Absolutely perfect on every side. The Almighty could 
not have made it any more so. Why not use that term for 
‘virgin?’ And we have used that term in our translations from 
that day to this and it has certainly put the perfection of that 
idea across. 

Now in regard to these translations of religious terms and 
new ideas, the Holy Spirit enters into the soul of that human 
being and he is made new and he has experiences which he 
never had before and these terms take on meanings which they 
never had before, and in time Christianity puts into the words 
a meaning which ink and language alone never could have done. 


THE TRANSLATION OF THE MALAY BIBLE 
PROFESSOR W. G. SHELLABEAR, D.D., MADISON, NEW JERSEY 


The word “Malay” is used to describe a race as well asa 
language. All the people of the brown race inhabiting the 
Philippine Islands and the Dutch East Indies—Java, Sumatra 
and Borneo, and thousands of smaller islands—are of the Malay 
race, and speak nearly 180 different languages, all of which are 
very similar in formation and somewhat alike in vocabulary. 
Of all these many Malayan languages the most widespread, the 
simplest in construction, and the easiest to acquire, is called 
“The Malay language,’ and is spoken along the coasts of the 
Malay Peninsula, and of the islands of Sumatra, Java, Borneo, 
Celebes and of many other islands further East, not only by the 
seafaring people who originally brought this language from 
Sumatra, but even by millions of people who are permanently 
settled there. Official correspondence addressed by Malay rajahs 
to Queen Elizabeth and King James I of England prove that 
the Malay language has remained unchanged in that period. 

In the year 1595 the Dutch East India Company began 
making trading voyages to the Malay islands, and finding that 
the Portuguese were propagating their faith among the natives, 
the Directors of the Company decided to send out clergymen to 
teach the reformed faith. The Malay language was adopted as 
the official language in the East Indies, and the clergy began 
to translate the Scriptures into Malay, and the Gospel of Mat- 
thew in Malay was printed as early as 1629, and the entire New 
Testament was published in the Malay language at Amster- 
dam in 1668 at the expense of the Dutch East India Company. 
It was not until the year 1733 that the entire Bible was printed 
in the Malay language; and this version is known as Leydek- 
ker’s, and was the work of two of the clergy employed by the 
Company—Revs. Melchior Leydekker and Petrus van der Vorm, 


358 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


assisted by a committee of clergymen and some native teachers; 
it was reprinted in Holland in 1824, and also by Carey at Ser- 
ampore, India, at about the same time. When Milne, who as- 
sisted Morrison in the first translation of the Chinese Bible, 
arrived at Malacca, he gave a copy of one of the Leydekker 
Gospels to the famous Malay Munshi, Abdullah, who describes 
the book in his “Autobiography.” Abdullah says of it, “The 
words were Malay, and their meanings were Malay, but the 
idiom of the language of that book was not Malay idiom.” When 
Milne asked if he had read the book, he replied, “ I do not 
understand it, sir; whoever made the book knows what lan- 
guage it is.” 

When the missionaries of the London Missionary Society 
and of the American Board came to Malaysia, they at once 
began the revision of the New Testament. Keasberry, of the 
London Mission, produced his version at Singapore, and it was 
used by the British and Foreign Bible Society until my own 
version was printed in 1910. Dr. Medhurst of the same Mission, 
with the assistance of a Dutch clergyman named Lenting pub- 
lished the Sourabaya version in Java in the year 1831. A Dutch 
missionary named Klinkert published his first edition of the 
New Testament in 1870, and subsequently translated the whole 
Bible; many editions of both the Old and New Testament have 
since been printed by the Netherlands Bible Society. The Ley- 
dekker version is now only used by the Christians of Amboina, 
in the extreme East of the Archipelago; elsewhere in the Dutch 
East Indies Klinkert’s version is used by the Christians in 
Romanized Malay, but it was not found to be suitable for the use 
of the Mohammedan Malays on the Malay Peninsula and in the 
island of Sumatra. In 1896 the British and Foreign Bible So- 
ciety appointed a committee of three to revise the Malay New 
Testament, a year or two later I was appointed chief reviser, 
and from 1900 to 1909 I gave my whole time to the work of 
revision, the other members of the committee gradually drop- 
ping off by death or retirement. Two Mohammedan Malays 
worked with me constantly, one of them for six hours a day 
until the last proofs had been read in 1912. One of these Malays 
had a good knowledge of Arabic, and compared the whole of 
my version with Van Dyke’s Arabic Bible. My version of both 
the Old and the New Testament was printed in the Arabic char- 
acter for distribution among the Mohammedan Malays of the 
Peninsula and the island of Sumatra, but it has also been sold 
to the Malays in Java and Borneo. In order to avoid unneces- 
sary competition with the Netherlands Bible Society, my ver- 
sion has never been printed in the Roman character, and it is 
therefore almost unknown to the Malay-speaking Christians in 
the Dutch East Indies, who are still using Klinkert’s version. 


THE BIBLE IN THE MISSION FIELD 359 


When I was in Holland in the summer of 1923, I found that 
there was a demand on the part of some Dutch missionaries for 
a revision of the version of Klinkert, who died several years ago. 
As the result of interviews with the President and Secretary of 
the Netherlands Bible Society, and a long correspondence with 
their representatives on the Mission field, Drs. Adriani, van der 
Veen and Kraemer, the whole question of the possibility of 
producing a union version of the Malay Bible for the use of the 
Malay-speaking Christians as well as the Malay Mohammedans 
is now being thoroughly discussed, and I am informed that the 
British and Dutch Bible Societies are consulting together at 
the present time with a view to the settlement of this very im- 
portant question. Even if it is eventually decided that it is 
necessary to have distinct versions for the Christians and 
Mohammedans, it is probable that the versions of the two Bible 
Societies can be brought very much closer together than they 
are at present, and that will be a great gain. 


WILLIAM TYNDALE 
THE REVEREND W. B. COOPER, M.A., D.D., TORONTO 


I have had the opportunity these last eighteen months or 
two years of spending a good deal of time in the company of 
William Tyndale. He was accessible in his works. It was my 
wish to get on intimate terms with him; to learn the secret of 
his amazing energy and endurance; and especially to get to 
know the secret of the very intense spiritual experience he so 
diffidently hides, but whose emotional surge beats on every 
page of the Scriptures he translated. The impression this inter- 
course made on me has been that of a striking moral stature, a 
real greatness of soul, a prescient intelligence—deep-seeing and 
far-seeing—which puts the hallmark of greatness or genius upon 
the man’s work, and becomes a fountain of inspiration for those 
who come after. 


Some analysis of that greatness might be made. But I am 
met by the strange, perplexing scantiness of justice—not to say 
substantial injustice that his memory suffers in history. We give 
him a place in our annals rather than the glowing reéchoing 
tribute of history. Even where history of the period is just to 
him, its tribute does not ring down the centuries as that of 
others is made to do. Do you recall the opening words of 
Charles Reade in his “Cloister and the Hearth,” where he speaks 
of the cold, curt notice in annals being like historic hailstones 
hitting and glancing off the breast of the reader instead of being 
human stories appealing to and moving the reader? 


360 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


I cherish the hope that the occasion of the Four Hundredth 
Anniversary of the printing of his superb translation may be 
taken by the New World to redress the scant justice of the Old 
World. 

I have no time in these few minutes to recall the life story 
except to indicate his being forced into exile—the one man who 
could ill be spared in England then—the perils of his exile, his 
flying from place to place, his untiring industry, his betrayal 
and apparent defeat, but enduring victory. 

Nor have I time as I should have liked in a few vivid sen- 
tences to suggest the background and environment in which he 
prepared himself for the high service which he rendered his 
country, and the limited materials with which he executed so 
brilliantly the task he undertook. 

About this latter I must say one word or two. The manu- 
scripts, codices, palimpsests, texts, business records, in short the 
multiplicity of documents that are bewildering to all except ex- 
perts today, had no existence in Tyndale’s time. All he had was 
the Vulgate; the Septuagint; the Hebrew Bible (recently 
printed for the first time); the Greek Testament of 1516; Euro- 
pean versions, various, and Wrycliffe’s secondary translation: 
and with these meager materials he has given us “the most 
majestical thing in our literature, the most spiritual living thing 
in our tradition.” 


RELIGIOUS EDUCATION IN THE MISSION 
FIELD 


NOTES OF A CONFERENCE 


Mr. J. H. Oldham, Secretary, International Missionary Coun- 
cul:—Looked at from the Boards’ point of view religious edu- 
cation covers the whole range of missionary activities. I should 
like to define it as including all the conscious and deliberate 
processes by which we seek to lead others into a living rela- 
tionship with God, who has made his character, purpose and 
grace known to us in Christ, and to enable them in the light 
of that experience to grow up into full, mature Christian man- 
hood and womanhood, and worthily to play their part in bring- 
ing in the Kingdom of God. 

What gives rise to the special problem, however, that brings 
us together here today is that within the past generation or 
two there have occurred two very important developments in 
the general life of mankind. In the first place there has taken 
place a great growth in the deliberate effort of human society 
to mould the mind of the rising generation by the establishment 
of national systems of education. Secondly, there has been a 
great advance in the study of educational method, and in par- 
ticular we are witnessing today an increasing determination to 
apply to the study of the mind, and of human nature generally, 
these processes of scientific investigation the application of 
which in the physical world have in the past century or two 
given to man such an astonishing command over the forces of 
nature. The bearing of these new conditions and new knowl- 
edge on our primary task of education constitutes a very real 
and vital problem. 

The approach to the problem of religious education varies 
in different countries in consequence of the difference of back- 
ground due to national conditions. In America the problem is 
determined by the fact that religion has for the most part no 
place in the national system of schools. In Europe this is not 
the case to the same extent. In the mission field we have Chris- 
tian schools and colleges in which religion can have its place 
in the curriculum of the day school, and there thus exists a 
larger opportunity than that provided by the Sunday School. 

Within our subject therefore there are included the prob- 
lems of the Sunday School, to which perhaps most thought has 
been given. The work of vacation daily Bible schools, re- 
ligious education in day schools and boarding schools of all 

361 


362 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


grades, from the elementary school to the college, the training 
of teachers and religious workers to give religious education, 
the making available of modern knowledge of psychology and 
of educational method for those engaged in evangelistic and 
pastoral work, and finally the relating of all these varied activ- 
ities in a combined policy of religious education. 

In considering the subject it is perhaps well to remind 
ourselves that most of our mistakes come from ignoring the 
fundamental truth that religious education addresses itself to 
the whole man. Religious education is something much wider 
than religious instruction. The latter is addressed primarily 
to the mind. We shall fall short in our task if we limit our 
thinking to Bible instruction, and forget what modern psychol- 
ogy is teaching us about the central place in our nature of the 
emotional and conative elements. We shall fail equally if we 
limit our efforts to emotional appeals for conversion, and neg- 
lect the task of instruction. An uneducated church must al- 
ways remain a weak and ineffective church. We shall just as 
certainly fall short of our aim if we are content with appeals 
that stir the heart and the giving of information to be stored 
in the mind, and forget that religion, if it is to become vital, 
has to be worked into the life by habits slowly formed and 
duties faithfully done day by day. Whether we think of school 
work or of evangelistic and pastoral work we shall realize the 
immensity of the problem most adequately if we keep in mind 
the truth that religion is concerned with and meant to possess 
the whole man. 

Just because the subject is so vast and can be approached 
from so many angles it has been thought that the best use that 
we can make of the two hours available for its consideration 
is to allow as many as possible to contribute from his or her 
own point of view and experience, in the expectation that out 
of the variety and wealth of experience represented here each 
of us may glean suggestions that will enrich our own thought 
and work. 

Dr. W. G. Landes, General Secretary of the World’s Sunday 
School Association, emphasized the very great importance of 
work with children and young people in the strategy of our 
mission work, illustrating this by pointing out that it had been 
stated at the recent conference of workers among Moslems held 
at Jerusalem that although the adult Moslem was extremely 
difficult from a missionary point of view, the opportunities for 
Christian influence upon the child before it had acquired the 
Moslem impenetrability were very great. 

Dr. Eric M. North called attention to the trend of develop- 
ment of religious education at the home base from the seven- 
year cycle of the Uniform Lessons through the Improved Uni- 


RELIGIOUS EDUCATION IN THE MISSION FIELD 363 


form and Graded Lessons, the rise of week-day religious educa- 
tion and the Daily Vacation Bible School movement, toward a 
new study being undertaken by the International Council of 
Religious Education looking to a comprehensive curriculum of 
Religious Education for the church school. He indicated that 
a parallel development was going on in the foreign field and 
as indications of the increased attention being given to the sub- 
ject referred to the action of the International Missionary Coun- 
cil in asking Mr. Oldham to initiate an inquiry into religious 
education, as to the work of the Religious Education Commission 
of the Congress on Christian Work in South America to meet 
at Montevideo this spring, and to the organization of the Joint 
Advisory Committee on Methods and Materials of Religious 
Education on the Foreign Field which is seeking in a coordinated 
way to make available to other lands the religious education 
experiences of the United States and Canada. 

Mr. W. J. McKee, missionary from India, pointed out that 
in our rural education on the mission field there are some of 
the weaknesses appearing in the United States, namely, the 
tendency for the teaching to become stereotyped, and pointed 
out that where the mission schools have added courses on the 
Bible to the subjects required by the educational code no com- 
pulsory examination for meeting government requirements 
could be given and that therefore the pupils felt that the Bible 
study could be neglected and that too often the teaching was 
not efficient and not related to the life of the pupil. Little op- 
position arises to this instruction when it is well taught, the 
trouble lies in too narrow a conception of religious education 
and too great an emphasis laid upon instruction and not enough 
upon the expression of religion through worship and service. 
The way out Mr. McKee illustrated from one of the schools 
which had been under his direction, where they place their re- 
liance upon a Christian atmosphere in the class room rather than 
on formal instruction. In this school they have sought to 
divide the pupils into groups that would be harmonious, social 
units and at the same time suitable for developing Christian 
activity. The method is the one sometimes referred to in West- 
ern education as the project method. For example, classes of 
very little children play at home-making with home activities 
through which the school seeks to build up in the group as 
a unit the Christian ideals of family life. Not only is the Bible 
story used to raise ideals but the ideals are actually put to 
work. Again, instead of confining the Bible study to a specific 
period and hour, it is brought in anywhere in the school where 
a situation arises which needs it. For example, when the rules 
of the group are violated by some pupil there is an opportunity 
for development of the ideal of forgiveness, and in this situation 


364 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


the use of a story from the Bible has a value that no formal 
lesson can have. The school strives to furnish opportunities by 
which the Christian ideals of life can be worked out in the 
group itself. 

On a request of a delegate for amplification of points he had 
made, Mr. W. J. McKee stated that what they were seeking 
in his school was the inspirational effect of the Bible stories and 
the working of them out in life; that the Bible was used not 
only as a book to learn about but in part also for its emotional 
appeal; that they used it also to get the pupils to think about 
their religion and about character and that the pupils were led 
to analyze the characteristics of a Bible hero and to name the 
characteristics that most appealed to them. Cooperation and 
the service of one another were learned in a house building 
project. Work of this kind was done from the first grade up. 
The school sought not only to set up ideals but to develop ac- 
tivity and to lead the interest of the pupil out into the com- 
munity and the world, as is illustrated by the contribution 
made by the pupils to the Japanese Earthquake Fund and by 
the pupils going out in bands to help in nearby communities. 

Dr. Martin Schlunk, of Germany, spoke of the experience 
of the German missions in emphasizing the use of the vernac- 
ular in religious education as the most intimate expression of 
the religious life of the people. The use of translations, how- 
ever, they had found unsatisfactory and even the common il- 
lustrations were not found always to be suitable for the con- 
ditions in which they were used. The development of Christian 
ideas in the playing, thinking, singing, and living of our peoples 
on the mission field was a greater task than had been realized. 
He emphasized the importance of the family as the center of 
religious education, which he regarded as the most urgent task 
in our missionary work today. 

Professor Lewis Hodous, of Hartford (formerly in China), 
said that he felt that we had operated too much on the theory 
of replacing another religion with Christianity but that such 
replacement was impossible. For example, the memorization of 
Christian precepts was not effective because there was not car- 
ried into it the whole emotional background such as was already 
presented in their expressions of their own religions and that 
we must somehow tap this broad expression by symbolism. He 
spoke of the contrast between the temples and the places of 
worship provided by the Oriental faiths and the bare, uninviting 
halls used as churches by most Protestant missions. Even the 
newly developed Chinese sects were erecting attractive halls of 
worship. The churches should be so constructed and furnished as 
to develop the broader emotions of worship. This is needed in 
order to produce the religious educational effect. 


RELIGIOUS EDUCATION IN THE MISSION FIELD 365 


A query as to the relation of what Mr. McKee had described 
to the educational recommendations of the government was 
answered by Mr. McKee that no objections of any kind to the 
type of work his school was doing had been made. 

Dr. Frank Mason North urged that all who are related to 
religious education be mindful that from the earliest dawn of 
childhood the spirit of God is present with the child whatever 
be his nationality, or religion, or parentage and that the pre- 
sumption of all our education ought to be that the great edu- 
cator is the spirit of God in the heart of the child. Mechanical 
construction as of a house we can make, but in the plant and 
in life there is a power which we do not have, and methods and 
materials are useless unless through them we can use our powers 
to let the spirit of God become active in the life of the child. 
The contact of the child with God must be real, the process of 
making Christian character is one of cooperation with God. 

The Rev. F. A. Brown, of China, expressed the opinion that 
the conflict which sometimes appears between religious education 
and evangelism is not a real one and that sometimes what is really 
needed is to have the evangelist and educator exchange tasks 
for a little while. 

Pastor Daniel Couve, of France, emphasized the great im- 
portance of the personality of the people who teach and ex- 
pressed the conviction that the power of the contagion of per- 
sonality was more significant than the methods that were used. 

Dr. Eric M. North answered a question as to how religious 
education was effectively carried on in Sunday Schools attended 
both by pupils who were receiving religious instruction in day 
schools and those who were not. He pointed out that the rec- 
ommendations of the China Educational Commission and the 
Commission on Religious Education of the Montevideo Con- 
gress were that effective religious education could not be car- 
ried on unless these two groups were separated. He added that 
it was important that both missionaries on the field and Boards 
at home cooperate in developing effective policies for promoting 
religious education and for training effective personnel. 


AGRICULTURAL AND INDUSTRIAL MISSIONS 


NOTES OF A CONFERENCE 


Why the Missionary Forces must in many fields deal with Ag- 
riculture and the Simple Industries. Dr. Thomas Jesse Jones, 
of the African Education Commission, Phelps-Stokes Fund. 

Loyalty to the ideals of Him who “came to give life and to 
give it more abundantly” requires a sincere regard for agriculture 
and simple industries. Fullness of life includes every opportunity 
for the full development of human society. Certainly the contribu- 
tion of agriculture and industry must be involved within the scope 
of life necessary to the masses of people. While some social 
groups do not have direct relationship to the cultivation of the 
soil or the simple mechanical processes, no one is free from direct 
or indirect dependence upon these human activities. In mission 
fields the dependence is both intimate and real. 

Throughout society at least eighty-five per cent of the people 
are engaged in one or both of these processes, tillers of the soil or 
laborers in some form of industry. Under the more primitive 
conditions of most mission fields the number engaged in agriculture 
is practically the whole of the working population, both men and 
women. The development of mind and character is directly 
related to these activities, not only through the necessity of food 
to maintain life but through the interaction of these activities on 
the mind and character. In many mission fields the ravages of 
disease as well as the temptations to immorality are very directly 
traceable to the lack of food or improper housing or other physical 
necessities which could be corrected by a knowledge of even the 
simplest forms of industry. 

The first step towards agricultural instruction as an educa- 
tional aim is the development of a real appreciation of its import- 
ance. One of the unfortunate results of the education so far given 
has been the depreciation of agriculture. However unintentional 
and incidental this result has been, it is nevertheless real. The 
school program has been so exclusively devoted to literary and 
other conventional elements as to cause people to think that agricul- 
ture was not really important. The responsibility for this cannot ’ 
be placed upon the school alone. Modern civilization and the 
Christian Church must share it. The decennial census enumera- 
tions of Europe and America have given new confirmation of the 
tendency to desert rural communities for urban areas. There is 
probably no more vital problem of education than that of helping 


366 


AGRICULTURAL AND INDUSTRIAL MISSIONS 367 


society the world over to understand the primary importance of 
agriculture to human welfare. 


Mission communities are relatively far more dependent on 
agriculture than others. Agricultural education should corre- 
spondingly receive large consideration in the school plans. While 
these people have learned much through centuries of experience, 
there is much more to be learned through scientific study of the 
possibilities of the soil. However extensive the experience and 
knowledge of soil cultivation may be and however limited the 
agricultural knowledge of the school staff, it should be possible to 
give a new sense of the vital importance of agriculture as an ele- 
ment in education. It is imperative that schools shall cease to give 
the impression that knowledge of the three Rs and of the usual 
curriculum subjects is of more importance than agricultural knowl- 
edge, even if it is limited to a fresh appreciation of what the people 
already know. 


Industrial education is the response to the demand that educa- 
tion shall be adapted to the daily activities of the masses, to the 
large commercial and industrial operations of the nineteenth and 
twentieth centuries and to the requirements of the notable develop- 
ments of science. So intimately is industrial training related to the 
daily responsibilities of mechanics and other handworkers that they 
have at times doubted its value. Education has been so long asso- 
ciated only with books and the art of expression as to seem strange 
when presented in the form of “learning by doing” or of the 
creative arts. It is little wonder that workers have been slow to 
recognize an education so different from the conventional forms 
even though it is so vital to their own welfare. 


With the increasing consciousness of social needs, civilized 
communities are insisting that education shall provide training for 
all the activities essential to human welfare. Labor unions and 
industrial organizations are agreed in their demand for those 
elements of education that prepare the youth for the responsibili- 
ties into which they are entering. Industrial and technical schools 
are increasing in number every year in both Europe and America. 
Nor is the movement due to a narrow and selfish economic interest 
in machinery and construction. It is inspired by a broad concep- 
tion of the intimate relation of industrial activities to the mental, 
moral, and social progress of humanity. Comparison of the last 
two centuries with those preceding reveals the tremendous con- 
tribution of machinery not only to the prosperity but much more 
to the comfort and safety and happiness of humanity. The exten- 
sion of privileges to the masses is directly related to improved 
facilities of transportation and communication. The benefits of 
sanitation are now enjoyed by millions who, but for railways and 
roads and steamships, would still be subjected to the ravages of 


368 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


disease. So real and intimate is the relation of mechanical devices 
such as the telegraph, the telephone, the wireless, electric and steam 
appliances to all the social and altruistic organization of today as 
to give color to the belief that the one could scarcely exist without 
the other. 


The study of psychological processes is also revealing the 
value of industrial training. School activities seemed formerly to 
be based almost exclusively on the approach to the mind through 
the eye and ear. Practical experience and psychology are demon- 
strating that the mind may be approached through the hand. 
Mental development through the innumerable hand processes of 
modern building and manufacturing has been real and effective. 
The elimination of these processes in recent years by machinery 
has been a loss which education now endeavors to correct by intro- 
ducing hand activities in the schools. Educators are convinced 
that concrete industrial and scientific education is necessary to 
supplement education through the printed page and oral instruc- 
tion. 

The value attaching to industrial education in Europe and 
America will be even greater in mission areas. Educational 
approach to a people different in language and customs will be 
more certain through definite processes of industrial training than 
through reading and writing. Pupils may misunderstand words 
without being discovered by their teachers or realizing the mistake 
themselves. Error or neglect in the crookedness of a supposedly 
straight line, an incomplete circle, a table with unequal legs, or a 
suit that does not fit, is obvious. A pupil in tailoring remarked 
that the spoiling of a yard of cloth was a real loss, but the mis- 
understanding of a page of history could easily be corrected 
another day. He shares this attitude with many intelligent people 
in all parts of the world. Recognition of the need for what is con- 
crete in education is stimulating the introduction of laboratories 
into the schools and, what is even more important and generally 
possible, giving practice in meeting fundamental! needs of the com- 
munity under school and home conditions. 


The inspirational and social value of industrial education has 
never been more vividly stated than in the following words by 
General Armstrong: 


“In all men, education is conditioned not alone on an enlight- 
ened head and a changed heart, but very largely on a routine of 
industrious habits, which is to character what the foundation is to 
the pyramid. The summit should glow with a divine light, inter- 
fusing and qualifying the whole mass, but it should never be for- 
gotten that it is only upon a foundation of regular daily activities 
that there can be any fine and permanent upbuilding. Morality 
and industry usually go together.” 


AGRICULTURAL AND INDUSTRIAL MISSIONS 369 


Subtract hard work from life, and in a few months all will 
have gone to pieces. Labor, next to the grace of God in the heart, 
is the greatest promoter of morality, the greatest power for civiliza- 
tion. 

Didactic and dogmatic work has little to do with the forma- 
tion of character, which is our point. This is done by making the 
school a little world in itself; mingling hard days’ work in field or 
shop with social pleasures, making success depend on behaviour 
rather than on study work. School life should be like real life. 

Relation of Agriculture to Village Work in India. Mr. W. J. 
McKee, American Presbyterian Mission, Moga, Punjab. Until re- 
cently most of the agricultural education in India has been of high 
school or college grade. This necessitated considerable preliminary 
education and large expenditure for land, buildings and equipment. 
Such schools have turned out men trained for administrative posi- 
tions, but few of them have returned to the villages to work on 
the land, or have materially assisted the farmers. From the long 
preparation and consequent separation from village life, a lack of 
sympathy with village conditions has often resulted. Because of 
this the conviction has grown that we need in India another type 
of agricultural education that should follow certain requirements. 

(1) It must be related to economic conditions, simple enough 
to be given in the village without expensive buildings or equip- 
ment, and must deal with the actual problems of the village farmer. 

(2) The education should be built up on the farmer’s own 
experience. Even in the Primary Department of the Moga Train- 
ing School, the work is all organized about vital elements of the 
village social and economic life. In the later stages, the project 
idea in agriculture is used. Pupils have their own garden and 
farm plots and work out the things they are interested in and the 
problems that face them. They also learn simple home industries 
related to farm life. Cooperation is emphasized in working, buy- 
ing and selling. 

(3) The school should not only teach a better agriculture, 
but should build those traits of character which will help the in- 
dividual to battle successfully against his handicaps. In the class 
room and out on the field our work is planned to develop self- 
reliance, initiative, cooperation, and a sense of responsibility. This 
is supplemented by Scripture lessons and character training efforts. 

(4) The education should inspire to service so that the knowl- 
edge gained may be used not only for self-betterment, but for the 
welfare of the community. Practice in this is given in the life of 
the school. Inspiration comes through Scripture examples and 
teaching, and leadership is developed by actual working with and 
leading other students in tasks that are worth while. 

The work divides itself into two lines; for those who are 
able to attend school, and for those who cannot attend school. In 


370 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


the beginning it was impossible to obtain government aid for the 
Rural Training School at Moga, but after a year of successful work, 
it was recognized and given a government grant in aid. The 
school has a garden of eight acres in which each student is given a 
plot 13 yards square. After paying for seeds and fertilizer, they 
are entitled to what they produce, and from their earnings pay 
part of their school expenses. 

There are twenty-seven acres in the school farm, all worked 
by students except for two paid laborers. Eleven acres of this 
farm are devoted to dry farming. The attempt is made to adapt 
various agricultural implements to village conditions. 

Present Types of Successful Agricultural Work on Foreign 
Fields, 

(a) Agricultural Education in Colleges. Mr. W. Henry 
Grant, Secretary, Trustees of the Canton Christian College. There 
are only a few colleges under Christian auspices in the mission 
field dealing to any extent with agricultural education. These are 
laying the foundation for scientific agriculture in the modern sense, 
based upon the pre-agricultural college courses in science. In 
China, the Christian colleges which have the most advanced courses 
in agriculture are the Canton Christian College and University of 
Nanking. 

Canton Christian College has more than one hundred acres 
of its campus devoted to a college farm upon which are many kinds 
of experiments and demonstrations in scientific agriculture. It 
has especially developed experiments in rice, sericulture, fruits, 
garden products, dairy and animal husbandry, and there has been 
considerable study of the soil and introduction of commercial 
fertilizers. 

At Nanking, special experiments and demonstrations have been 
made in forestry, garden produce, cotton, sericulture, and seed 
selection. The extension work of this institution is developing. 
It is estimated that through the bulletins and extension work of 
the university, 60,000 people outside of the immediate work at 
Nanking are reached each month. 

Peking University has had the cooperation of the Governor 
of Shansi Province and has been assisting in work there as well 
as at Peking. To Peking and Nanking Universities has been en- 
trusted the interest on the China Famine Relief Fund for a period 
of years for the purpose of studying and developing practical meas- 
ures for famine prevention. 

The Agricultural Institute at Allahabad, India, which Mr. 
Higginbottom has founded, is a farm conducted in connection with 
the villages, largely as a demonstration and training for the village 
people. i 

At Smyrna, in Turkey, the International College is doing some 
agricultural work. 


AGRICULTURAL AND INDUSTRIAL MISSIONS 371 


Mr. B. H. Hunnicutt is in charge of the Agricultural College 
of the Instituto Evangelico at Lavras, Brazil. A farm of 500 acres 
gives ample space for experiment, and the government has co- 
operated with financial aid. A unique feature has been the holding 
of the annual District Fair on the college grounds, attended by 
about six thousand visitors. Recently Mr. Hunnicutt has been 
able to start extension work among the farmers, and more than 
60,000 copies of pamphlets written for the government have been 
distributed. 

The agricultural departments in our missionary colleges, while 
designed especially to instruct students in scientific agriculture, are 
also demonstration and experiment stations for the states or prov- 
inces in which they are located. 

The United States Department of Agriculture at Washington 
has opened its doors to us in every way and aided by cooperation 
and advice. We should endeavor to realize what the Department 
is in its relation to the agricultural world, and what facilities it 
has for furthering the study of the world field. A “List of Work- 
ers in Subjects Pertaining to Agriculture” is published annually ; 
first the scientific staff directly employed by the government, of 
which approximately 1,700 names are given; and second, those em- 
ployed in State Agricultural Colleges and Experiment Stations, 
of which about 2,000 are given. At Canton Christian College we 
have had repeated visits from the explorers of our Department of 
Agriculture, especially from the Bureau of Plant Industry, and 
have been greatly benefitted by their work and advice. 

(b) Central Training Schools. Rev. Thomas S. Donohugh, 
Associate Secretary, Board of Foreign Missions of the Methodist 
Episcopal Church. At the meeting of the International Association 
of Agricultural Missions held at Amherst some four or five years 
ago, Mr. Reisner of the University of Nanking stated that he had 
found reports of agricultural work being done in 235 foreign mis- 
sion stations. One hundred and thirty-five of these were in Africa. 
It is natural that agricultural training should be developed in 
Africa where native people, both men and women, take to the cul- 
tivation of the soil. 

Typical examples of the Central Training School are found at 
Dunda in Angola, and Mount Silinda in Rhodesia, under the Amer- 
ican Board; Old Umtali, Rhodesia, under the Methodist Board; 
and Luevo in the Belgian Congo, under the Southern Presbyterian 
Church. In the Central Training School the teaching of agricul- 
ture and simple industry is combined with the usual literary edu- 
cation and the special preparation of preachers and teachers. Medi- 
cal work is often conducted at the same station and training given 
in the treatment of simple diseases, sanitation and hygiene. Many 
of these institutions are modeled upon Hampton and Tuskegee 


372 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


and seek to adapt education to present and changing social and in- 
dustrial conditions. 

Some of these schools have sent out scores and hundreds of 
well trained preachers and teachers. Others have been unusually 
successful in fitting the African for self-supporting work as a 
farmer or gardener. In one village near Old Umtali, over forty 
plows are now owned by the natives, where not one would have 
been found twenty years ago. In this section natives are raising 
vegetables and selling them in the towns and even to large farmers. 
Agricultural exhibits are held and great interest is manifested, not 
only in products of the soil but also in animal husbandry. 

The recent visits of Dr. Jones and his Commissions have re- 
sulted in most helpful suggestions as to ways in which this type 
of school, which seems specially adapted to conditions in Africa, 
can be made most effective. 

(c) Farm Settlements in India. Mr. Leroy Stockman, Sal- 
vation Army. The Salvation Army is a firm believer in agricul- 
tural missions. The work is divided into two classes; for our own 
converts, and for the criminal tribes. Through government aid 
we secured a tract of land in the Khanewal district on the border 
of the Sind Desert, and we were allowed thirty years in which to 
pay for it. In the village of Shantinagar on this tract we have 
about 2,000 men, women and children. Each settler is given a lease 
by which at the end of thirty years he will own the freehold of his 
land. This has been a great encouragement to thrift and careful 
cultivation. The settlers support their own officers, three school 
teachers, have built their own hospital, and contribute generously 
to Army funds. 

I consider our success is due to five facts: (1) the work is 
God-recognizing and God-honoring; (2) the land is of the best; 
(3) the water supply is adequate; (4) the settlers are carefully 
chosen; and (5) they are granted ultimate ownership of the land. 

The main crops are American cotton, wheat and sugar-cane. 
which are sold for cash. The last year I was there the crops 
yielded rupees 185,000. 

How the United States Department of Agriculture May Co- 
operate With Agricultural Missionaries. Dr. William A. Taylor, 
Chief Bureau of Plant Industry, Department of Agriculture. 
The Department of Agriculture came into existence as a separate 
administrative agency in 1862. Its work relates to the citizen as 
such, whether at home or abroad, and to our foreign neighbors. 
The Department employs about 20,000 workers, 16,000 of whom 
are outside of Washington. There are about twenty major bureaus, 
boards, etc., in the Department, covering research, extension and 
regulatory work. 

Research in foreign countries especially connects with mis- 
sionaries. A partial list of missionaries, Protestant and Roman 


AGRICULTURAL AND INDUSTRIAL MISSIONS 373 


Catholic, with whom the Bureau of Plant Industry has had cor- 
respondence during the past two years shows some 175 individuals, 
and some of the correspondence was quite voluminous. Contacts 
are usually made through written inquiries, though frequently 
through personal visits in the field. During five years 465 lots of 
seeds and plants have reached the Department from missionaries. 

The Washington navel orange now extensively grown in 
California, was sent to the Department by Rev. Mr. Schneider, a 
missionary in Bahia, Brazil. More than eleven million boxes of 
these oranges are now produced annually in California. 

The soy bean has been introduced from the Orient in hundreds 
of varieties. It is a soil-improving crop and good for forage. The 
seed is imported by millions of pounds for crushing for oil. Sev- 
eral varieties of this crop have been received from missionaries in 
the last fifteen years. One new variety is the Dixie, brought in 
ten to fifteen years ago, and now being introduced by the Depart- 
ment, which produced thirty-five bushels to the acre last year at 
Arlington Farm, and has a high oil content. 

The Korean lespendeza is a promising new crop plant for 
forage. It was received from a missionary in Korea. 

We are often asked how missionaries can most effectively get 
in touch with the Department. A letter received from Dr. John 
L. Nevius, of Chefoo, in 1893, written ten days before his death, 
was quoted from as indicating how to present questions effectively 
to the Department. He was active in trying out American fruits 
on the Shantung Peninsula. The Chinese were conversant with 
grafting, budding, etc., and he had put the following questions to 
the Department: (1) “Is there any way to stop bees and beetles 
from puncturing pears? (2) How can the occurrence of worms 
in apples be prevented? By spraying? (3) How can aphis or plant 
lice be controlled? (4) Is the bagging of pears and grapes to pro- 
tect them against pests practicable?’ This was almost a model 
letter from a missionary desiring practical results free from for- 
malities, and direct. Such correspondence is suggested as fre- 
quently the best way to get into practical cooperative relation with 
the Department. 

Special Problems of Agricultural and Industrial Missions. Dr. 
Homer Leroy Shantz, Bureau of Plant Industry, U. S. Depart- 
ment of Agriculture. Among the native tribes of East Africa, 
agriculture is practically the only industry. Some of the tribes are 
pastoral and others are crop producers. Those who produce crops 
usually produce only enough for their own support, and a com- 
paratively small amount is exported. Produce varies greatly in 
different sections. In the drier sections, with marked seasonal 
changes, cereals are grown and stored against famines. In the 
more humid sections a great variety of crops 1s grown, the land 
producing each day the food required by the family. 


374 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


New land is generally prepared for cultivation by the men. 
When once prepared, it is the women’s work to put in the crops, 
care for them and harvest them. After from two to five seasons 
the land does not produce as well as at first and new land is 
taken. By this means the natives avoid many troubles with plant 
diseases, and are also insured a good, rich soil for their crops. 
Quite generally men regard it as disgraceful to cultivate the food 
crops, but almost without exception can be induced to grow new 
or “money crops.” This may offer an easy method of leading the 
men of the tribe to assume greater responsibility in native 
agriculture. 

In order to improve native agriculture it is necessary that 
the natives understand some of the natural forces which control 
their crop production. At the present time this is largely attrib- 
uted to good and bad spirits. This involves a simple type of 
nature study, for if only religious teaching is given it may merely 
change the names of the gods which they worship, without intro- 
ducing new ideas as to their methods of affecting human welfare. 
In agriculture quite generally there is a tendency to destroy or only 
to replace the native methods with those with which the teachers 
are familiar and this is a very dangerous process. In industrial 
training care should be exercised not to make the conditions so arti- 
ficial that the trained student, on his return to his village, will not 
find it possible to carry out and put into practical application the 
training he has received in the mission. 
| Recently the Kenya government has established a_ school 

among the Masai. These people have hitherto been almost beyond 
the reach of the missions or government educational system. They 
are a wild, nomadic tribe, and it was necessary to force attendance 
in order to start a school. Instead of starting with any preconceived 
plan, the man in charge began by slowly building on the mental 
background of the people, took advantage of their interest in cattle 
to develop a transport train, and from this led to the simple indus- 
trial work necessary to maintain the equipment. This led nat- 
urally to plowing and wheat growing, wheat being a crop with 
which the Masai were entirely unfamiliar. From these simple be- 
ginnings the school has gradually developed, and this practical work 
is supplemented with literary, religious and athletic training. 


STEWARDSHIP AND FOREIGN MISSIONS 


NOTES OF A CONFERENCE 


Stewardship as Relating to Our Foreign Mission Obliga- 
tion, by Harry S. Myers: Stewardship is such an acceptance of the 
Lordship of Jesus Christ as will lead a person to acknowledge that 
Lordship in every act of life—time, ability, personality, character, 
money—as shown in relationship both to God and man. 

The United Stewardship Council, composed of the Steward- 
ship officers of about twenty-five of the communions in the United 
States and Canada, unanimously adopted the following Steward- 
ship Principles which form the basis of such discussions as this 
today: 


1. Stewardship Fundamental, The recognition of our responsibility to God as 
Stewards of everything we are and have—life, time, talents, possessions and spiritual 
resources—is fundamental to a wholesome Christian faith and experience. Stewardship 
is primarily spiritual. Its great objective is character. It is the principle on which 
daily life must be organized in order to be fully Christian. 

2. Not Optional. Stewardship grows out of our obligation to God as Creator, 
Owner, and Giver of all things material and spiritual, and is indispensable to a life 
of obedience, love and gratitude. 

3. Solves Problems. Stewardship, in its full New Testament meaning, involves 
responsibility to man and provides a solution for the social, racial, industrial, and 
economic problems which confront the modern world. 

4. How Acknowledged. Suitable acknowledgment of our Stewardship can be made 
only as we set aside for God’s service such measure of time, possessions, and vital 
energies, as a Scripturally enlightened judgment demands. 

5. Relation to Money. Stewardship involves both the beneficent use of money 
and the spirit and method of its acquisition, investment and expenditure. The Chris- 
tian’s total attitude toward material things is of great importance to himself, the Church, 
and the world, in this time of social reconstruction. 

6. Proportionate Beneficence. Stable provision can be made for the support of 
Kingdom enterprises only through the systematic, proportionate and adequate contribu- 
tions of Christian people. System should be adjusted to the needs involved, proportion 
should be relative to personal income and agreeable to the Scriptures. The dedication 
of the tenth of income offers a basic principle of beneficence supported by centuries of 
religious custom, Biblical teaching, and joyful experience. While emphatically recom- 
mended to the people of our Churches, it must not be regarded as exhausting the mean- 
ing of Stewardship, but rather as the beginning of our service to the Kingdom. 

7. Education in Stewardship. Stewardship instruction should be included in the 
program of religious education of both home and Church. It is of primary importance 
in building the type of Christian character most urgently needed at this hour. Re- 
ligious leaders and heads of families should be diligent to understand and practice 
Christian Stewardship, and to instruct in its principles all who come under their care. 
That the acceptance of Stewardship may speedily become universal, every Steward 
should be encouraged to bear witness to his faith and to unite in such Stewardship 
movement as his Communion provides. 


The promotion of Stewardship in the life of a church always 
results in four missionary contributions: 

1. The production of missionaries. As the proper uses of 
life and ability are taught to the young people, it results in the 
offering of life for missionary service. 

375 


376 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


2. A more adequate support of the missionary enterprise. 

3. Stewardship and Missionary Education properly related 
in the program of a local church will produce a whole-hearted, in- 
telligent support through attitude, study and prayer. 

4. The production of more money. A study of the Christian 
grace of giving as taught in the Bible will cause all Christians to 
set aside specific and definite amounts at regular intervals for 
missionary work and it will train them to adequate habits of 
Christian finance. 

Stewardship as Practiced on the Mission Fields, by the Rev. 
Harry Bruen of Korea: In this discussion I must confine myself to 
Stewardship as practised in Korea where as an evangelistic mis- 
sionary I have had a part in its cultivation and joy in seeing it 
practiced. Stewardship is the resultant of the realization of God’s 
ownership. It is cultivated by prayer and Bible study. Two Bible 
classes, one for the women and one for the men of not less than 
four days of consecutive study once during the year is a regular 
program for each church, and the first session begins at 5:30 A. M. 
in the form of an early morning prayer meeting. Recently as I 
was visiting one of my country churches the evangelist was being 
paid some back salary by the local church treasurer. Taking out 
a pocket book he suddenly caught himself with the words, “Oh! 
no! that is not my pocket book,” and then proceeded to take out 
another. I said smilingly, ‘““That looks rather bad for a Presby- 
terian elder to be carrying around someone’s else pocket book.” He 
replied, “But there is a reason.” I asked, “Is that the Lord’s 
pocketbook then?” “Yes,” he replied, “Though my pocketbook is 
frequently empty there is always some in the Lord’s.” 

At another time I had invited our new medical missionary to 
accompany me on one of my trips to the country. As we neared 
a little church far up a winding mountain valley we were met by 
several of the officers, as is their polite custom. After greeting me 
the leader inquired, “Who is the foreign gentleman with you?” I 
replied, “He is our new doctor at the Taiku Mission Hospital.” 
“How strange,” he said, “surely the word of the Lord is true— 
‘Seek ye first the Kingdom of God and all these things shall be 
added unto you.’”’ Upon inquiring what he meant he told me the 
following story. He said, “We have just completed our new 
church building but we had no stove. My wife said to me, “You 
know that $4 I earned by raising silk worms which I have been 
saving to go to the Taiku Hospital for treatment, well you take it 
and see if you can buy a stove with it, for the Bible says “Seek ye 
first the Kingdom of God.” We will have to put off going to the 
hospital.’” “That was two weeks ago,” said her husband, “and 
here comes the Taiku doctor walking right into my home, so now 
we have the stove and the doctor too. Verily God’s promises are 
sure.” 


STEWARDSHIP AND FOREIGN MISSIONS 377 


In a recent letter from a Korean pastor I received a printed 
form that had been prepared by the native presbytery and sent to 
every church to enlist them in a campaign of personal evangelism. 
Among others, occurred this question, “How many are giving more 
than a tenth?” 

One winter’s morning I stepped from the train at the city of 
Pyeng Yang. It was still dark and no lights as yet were to be 
seen in the homes of the missionaries. As I passed the Union 
Seminary building I noticed it was lit up and as it is always left 
unlocked I went in thinking to spend a short time in private devo- 
tions. Stepping into one room I found each corner was occupied 
by a theological student praying out loud. I withdrew to another 
room only to find the same thing repeated and still a third. What 
were they praying about? They were stewards of souls. For nine 
months they were doing pastoral work among a group of churches 
and now while at the Seminary they were pouring out their hearts 
each morning in behalf of their flocks. Thus are they seeking to 
fulfill their stewardship. 

How We Can Help the Churches on the Foreign Field to 
Adopt Stewardship, by Rev. David McConaughy, New York: 
When assigned this subject (for the wording of which I was not 
at all responsible) my first impulse was to turn it right around, and 
talk of how the churches on the Foreign Mission Field are helping 
the church at home to adopt Stewardship. For we could present 
a sheaf of testimonies of sacrificial giving along scriptural lines of 
Stewardship from practically every field the world around. In- 
deed, I have such a sheaf of testimonies in my hand at this moment, 
but I pass that by to offer several simple suggestions. 

I. Let us pass on to the churches abroad a true conception 
of Christ’s own idea of Stewardship, unreduced and undiluted. No 
more searching definition of Stewardship can be conceived of than 
that which He taught, when He said, “Whosoever he be of you that 
renounceth not all that he hath, he cannot be my disciple.” (Luke 
14:33.) Paul translated this definition into his own terms when he 
said (Romans 12:1): “I beseech you, therefore, brethren, by the 
mercies of God, to present your bodies a living sacrifice, holy, ac- 
ceptable to God, which is your spiritual service.” This definition 
involves three factors: (1) That Stewardship is an absolute trans- 
action, for a “present” necessarily involves the resigning of control 
over what is presented. (2) It is unreserved, for the whole in- 
cludes the parts: “body” includes both mind and soul. The entire 
life, all that we are and all that we have. (3) It is irrevocable, for 
it is to become a “sacrifice,” a burnt offering to be consumed, and 
yet it is not a dead sacrifice, but “living”; renewed constantly as 
consumed, a perpetual miracle. 

The Scope of Stewardship includes not only possessions, but 
the whole of life. Stewardship should not be presented as optional 


378 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


with the disciple. We may choose or refuse to make Christ our 
Lord; but, having once accepted his lordship, it is incumbent upon 
us to do what he bids. 

II. We should share with the churches abroad a line of 
Stewardship materials of real and permanent value. Until within 
a very few years past there was really no material of this sort 
available; now there is a considerable range of text books for vari- 
ous ages and classes. 

III. We must give to the churches abroad an actual demon- 
stration of Stewardship applied. We have been talking for some 
time a great deal about Stewardship principles, but as yet the actual 
demonstrations of Stewardship applied in a corporate way by 
churches are comparatively scarce. We have no desire to multiply 
machinery, or unnecessarily increase organization. The “Fellow- 
ship of Stewardship” is not another organization, but a platform 
of principles. Upon these four corner-stones: God’s sovereignty, 
man’s accountability, offering in worship and service to mankind, 
rests the superstructure of Stewardship. 

On a recent trip I was the guest of a “Fellowship of Steward- 
ship,’ where admission to its supper conference was conditional 
upon the dedication of a definite proportion of income for giving. 
On a stormy night, there were present some sixty people of all ages 
from seven years to old age, including among those in attendance 
the mayor, a pastor, an assistant pastor, an editor, a mill worker, a 
brick mason, a bank clerk, a seamstress, two manufacturers, seven 
mothers, a school teacher, nine grade school pupils, and five high 
school pupils. All were united upon the common ground of Stew- 
ardship. The church to which they belong has no financial prob- 
lem, but better far than this, it is instinct with the spirit of service. 
Already about one hundred of its members are dedicating at least 
one-tenth of income for the extending of the kingdom that shal 
have no frontier. Such a “Fellowship” may be developed in any 
church, and when such demonstrations of Stewardship are given 
the churches on the Foreign Mission Field will need no labored 
argument for doing likewise. 

Stewardship Materials and Their Use, by Dr. W. H. Deni- 
son, Dayton, Ohio: Only recently have there been many materials 
available to help emphasize the Stewardship message. Some of 
such materials are: 

1. Study Books—The United Stewardship Council plans a 
series for adults, young people, and children annually. Some of 
the splendid books now available are: “Stewardship for All of 
Life,” by Lovejoy; “Money the Acid Test,’ by McConaughy; “Life 
as a Stewardship,’ by Morrill; “The Message of Stewardship,” by 
Cushman; “Woman and Stewardship,’ by Pearce; “A Man and 
His Money,” by Calkins; “You and Yours,” by Morrill; “The 
Larger Stewardship,’ by Cook; “The Christian and His Money 


STEWARDSHIP AND FOREIGN MISSIONS 379 


Problems,” by Wilson; “Money Talks,” by McGarrah, and many 
others. 

2. Stewardship Mottoes—The United Stewardship Council has 
issued a set of eight select stewardship mottoes available for pastors 
and churches. 3. Stereopticon slides and lectures. 4. Leaflet 
literature of excellent character. 5. Pageants, playlets, dialogues, 
readings. 6. Diary and Budget Account Books, Giving Banks. In- 
formation concerning any of these helps may be secured from the 
denominational Stewardship departments. 

The Promotion of Stewardship in the Local Church, by the 
Rev. M. E. Melvin, D.D., Chattanooga, Tenn.: First, in pro- 
moting Stewardship in a local church we must be very clear and 
certain as to the content of the message. It would manifestly be 
impossible to promote a study of chemistry in a church. This does 
not belong to the realm of church activities. Judging by the at- 
titude of the average man in the church, it is very clear that when 
we speak of Stewardship we are understood to mean something 
that has to do only with money. In fact, the entire discussion here 
this afternoon reflects that attitude of mind. It seems to be very 
difficult to bring the average man to believe that Stewardship means 
a great deal more than money. Because of this attitude of mind 
it comes about that the average pastor is not inclined to present 
or promote Stewardship in his church. He is willing to do this 
once or twice a year when the time comes to put over his church 
budget. Believing that Stewardship has to do only with the rela- 
tion of a Christian to his property, very little is said about it. 
Therefore, the first thing to be done is to interpret Stewardship in 
the light of the Scripture and in terms of present day problems and 
not in terms of property questions alone. This is clear from two 
passages of Scripture as follows: I Peter 4:10-11, “As every man 
hath received the gift, even so minister the same one to another, 
as good stewards of the manifold grace of God. If any man speak, | 
let him speak as the oracles of God; if any man minister, let him 
do it as of the ability which God giveth; that God in all things 
may be glorified through Jesus Christ, to whom be praise and 
dominion for ever and ever, Amen.” Nothing whatever is said in 
this passage that would warrant the interpretation that Steward- 
ship covers only the relation of a man to his property. The sec- 
ond passage is: Romans I[:14, “I am debtor both to the Greeks, 
and to the barbarians; both to the wise, and to the unwise.” Let 
it be noted in this passage that the Apostle Paul had no property 
at all and yet he uttered one of the greatest Stewardship Formulas 
of Scripture. 

If we interpret Stewardship in terms of personal responsibility 
we are within the Scriptural meaning of the term and moreover we 
have a great Scriptural truth of immense practical importance in 
dealing with the social, political, economic and religious problems 


380 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


of the day. A man can understand what we mean by “American 
Stewardship,” if we explain that we mean America’s responsibility 
for world leadership. The Stewardship of prayer, the responsi- 
bility for using the prayer power. The Stewardship of possessions 
as the responsibility for the accumulation and distribution of wealth. 
In other words if we insist in broadening the scope of Steward- 
ship, we will give to the ministry of the church a theme that not 
only covers the economic issues, but one that has a very practical 
bearing upon every attitude of the Christian’s life. It will then be- 
come a theme that the pastor will delight in presenting. 

This broadening of the scope of Stewardship is very much 
needed at this time. We must not permit the church any longer 
to confine this great Scriptural truth to the application of money 
and wealth alone. Someone has said, “Each new generation makes 
some transforming discovery out of God’s book. What is Steward- 
ship but the discovery for this age?” Stewardship will be promoted 
therefore in the local church when the leadership of the church 
comes to realize the broad and deep content of the Stewardship 
idea in Scripture. 

Second, the next important factor is the personal element in 
the local church. Some man or woman in each church, preferably 
the pastor, should be the point of contact in developing the sense 
of Stewardship in the congregation. What is everybody’s business 
is nobody’s business. In our denomination, we have adopted the 
plan of having someone appointed in each church by the pastor 
and officers who is known as the Congregational Secretary of 
Stewardship. This man becomes the point of contact in organizing 
study classes, distributing literature and otherwise helps to bring 
this great truth of Scripture, which is just emerging, before the 
church, before his people. The plan is successful and is capable 
of further improvement. 

Third, the third factor necessary is that of tools to work with. 
By this I mean, study books, literature on Reading Contests, pag- 
eants, books of helps for pastors, and any attractive literature for 
the men, women, Sunday school, or the youug people of the church. 
A few years ago very little of this existed, but today nearly every 
denomination has developed by mutual cooperation a splendid line 
of helps. This phase of the matter has been fairly well covered 
in the previous addresses and nothing more needs to be said at 
this time. 

In conclusion it might be added that in 1928 we have the as- — 
surance from the International Lesson Committee that as many as 
three lessons on Stewardship will be included in the regular Sunday 
school lessons. The movement is growing in a wonderful way and 
promises to lift the church and carry it farther than any movement 
of our day. 


GREETINGS TO THE CONVENTION 


MESSAGES BY CABLE 


READ BY THE REVEREND FRANK MASON NORTH, D.D., CHAIRMAN 
Foreign Missions Conferefice of North America 


FROM JAPAN: “To the Foreign Missions Convention, 
Washington: 

“Send hearty greetings. We greatly appreciate your efforts 
on behalf of friendly relations between United States and Japan. 

“Peace on Pacific depends on Christian forces. We earnestly 
pray for the success of the Washington Conference. 

“On behalf of the national Christian Council of Japan.” 


Rev. K. Mryazax1, 
Rev. R. C. ARMSTRONG, PH.D., 
Secretaries. 


FROM CHINA: “The National Christian Council of China 
sends fraternal greetings to the Convention at Washington. Chang- 
ing conditions make the present time important, even critical. The 
Christian forces at work in China urge an increasing transfer of 
responsibility to national churches, the careful appointment of 
missionaries qualified to meet present needs and the continuing 
expression of sympathetic cooperation and support.” 

Dr. C. Y. CHENG, 

BisHop LocaAn H. Roots, 

Henry T. HopckIn, 

Rev. Epwarp C. LOoBENSTINE, 
Secretaries. 


FROM INDIA: “The India National Council sends best | 
wishes to the Washington Convention. India needs your coopera- 
tion in prayer for our work, in the comprehension of it, in the con- 
secration to it and in a desire for a spirit of power. “The deep 
saith: It is not in me; and the sea saith: It is not with me.’” 

Rev. WILLIAM PATON, 
Secretary. 


FROM THE NEAR EAST: “Profound political, economic 
and intellectual changes have upheaved Western Asia and North- 
ern Africa. Barriers hitherto regarded insuperable now breaking 
down. Hour manifestly has come for a fresh, adequate, unremit- 
ting exhibition to the Moslem World of the life, truth and love of 
the living Christ. Who will adventure upon this new and living 
way for the accomplishment of the Church’s most difficult and 


most neglected task?” 
381 


382 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


On behalf of the Preliminary Committee of the Christian 
Council of North Africa and Western Asia: 


BisHop R. MAcINNEs, 
Jerusalem. 
Rev. JAMES H. NICHOL, 
Presbyterian Mission in Syria. 
Rev. CHARLES R. Watson, President, 
American University at Cairo. 
REV. 5. VE REASE: 
Methodist Episcopal Mission of North Africa. 


GREETINGS FROM THE PARIS EVANGELICAL 
MISSIONARY SOCIETY 


PRESENTED BY ASSOCIATE DIRECTOR DANIEL COUVE, PARIS 


I thank you for your welcome, but let me speak the truth. 
Although I stand on the platform as a foreign delegate, I have 
much difficulty in realizing that I am a stranger among you. I 
feel here quite at home. It is a three-fold message, a real family 
message, that I bring to you this afternoon. 

First of all, I bring to you the message of my country; France 
is not only a sister country to your two countries; she has been 
also in the past a mother country to others. Wherever I go 
among you people, I meet with men and women who tell me, “I 
had a French grandmother, or a French grandfather. My name 
in the old days was a French name. It has been a little American- 
ized, perhaps, but it was a good old French name.” We are really 
one family. Is it not a characteristic of your two nations to have 
builded with the best precious stones that we have been able to 
take from the other side? France is always sacred soil, for thou- 
sands and thousands of your sons and brothers are sleeping their 
last earthly sleep, one in our memory with our own sons and 
brothers. We cannot forget; and when we pay our debts—we shall 
pay them—there will still remain other debts that can only be paid 
with an unlimited love that will come always to you from France’s 
faithful heart. 

I bring to you the message of my church, the Reformed 
Church of France, the Huguenot. This church is not only a 
sister church to your churches, it is also a mother church. You 
all know, even those among you who are neither Presbyterians 
nor Reformed, that your great democracy owes a good deal to 
the Church of John Calvin. Our churches are very close, one to 
another, and our prayer is that God may help all to remain more 


GREETINGS TO THE CONVENTION 383 


and more united for the sake of spiritual and moral liberty through- 
out the whole world. 

In the third place, I bring a message from my own Board, 
the Board of Foreign Missions of our Protestant Churches in 
France. We have only one missionary society, known as the Paris 
Evangelical Missionary Society. It has 220 missionaries. Some 
are Presbyterians, others are Lutherans, still others Wesleyans, 
some are Baptists. But they are all united in one body, and it 
has been a privilege for our Society to be a pioneer in the direc- 
tion of international and inter-denominational cooperation. 

Since the beginning of the history of our Society we have 
united with many of the Swiss churches and also with our brothers 
from the church in Italy, so that one-third of our missionary staff 
is Swiss or Italian. 

We have been also international in our cooperation. We 
have been working in the South Seas in the Pacific lands in con- 
nection with the London Missionary Society. We are working 
in West Africa along with the British Wesleyans and the Ameri- 
can Presbyterians. We are working in Madagascar side by side 
with the Society for the Propagation of the Gospel, with the Lon- 
don Missionary Society, with the Norwegian Lutherans, with the 
American Lutherans and with the Quakers; and we feel it is very 
easy, when one has the inter-denominational and international 
spirit, to work thus with the other churches. That is the reason 
why we believe in the future of this great missionary enterprise 
more than anything else. It also explains why with the authority 
of our experience, with the authority also of the inspiration that 
we have received from you, wherever we have come in touch with 
you, that I ask you Canadian and American friends to come along 
to the rescue of all international enterprises. There are others. 
than the missionary enterprise. Never keep aside. The whole 
world needs your presence and your cooperation. My prayer is that 
the power and strength that you own in this country, you might 
turn more and more to work in cooperation with our European 
nations. 

Let me add one word. When any of you come to Paris—and 
I know that thousands and thousands of you American people 
will come this very year to Paris—try to remember that we can 
show you something other than theaters and concerts and beauti- 
ful museums and magnificent Roman Catholic cathedrals. Come 
and see us, and we shall show you the real French life, the life of 
the people who have struggled with love and perseverance in order 
to play a part in the advancement of the Kingdom of our Lord. 





384 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


GREETINGS FROM THE SWEDISH MISSIONARY 
COUNCIL 


PRESENTED BY SECRETARY JAKOB E. LUNDAHL, STOCKHOLM 


I want to express my gratitude to God and to you for this 
conference. JI am here as a representative of Sweden, the land 
of Gustavus Adolphus, the great defender of the evangelical faith. 

The Swedish people have always had a deep interest in re- 
ligion, and their missionary zeal is known over all the world. 
Swedish missionaries preach the Gospel of Christ in every part 
of the world. The Christian people in Sweden have begun to 
understand that the solution of the great and pressing world prob- 
lems of the present time depends upon two things: First, the 
disciples of Christ must learn to think and act on the international 
lines of their Master. Second, the disciples of Christ must learn 
to understand the meaning and the power of their unity in Him, 
and the value of mutual cooperation in his work. Christ did 
everything internationally. In his death He loved all the world 
and He rose from the dead as the Saviour for the whole world, 
for every human being, and He has given these words to us, his 
disciples: “As Thou, Father, hath sent Me into the world, even 
so have I also sent them into the world.” The missionary task 
is an international task, since we are true followers of our Lord 
and Master. 

Then Christ prayed to his Father that his disciples might 
be one, “that the world may believe that Thou hast sent Me.” 
When the time comes that all the different Christian churches and 
the Christian individuals will understand the deep meaning of the 
Master’s unity prayer, and understand the real value of mission- 
ary cooperation in spirit and truth, then there will come a new 
day for Christian missions, a day of eternal blessing to all the 
world, to every human being. . 

I bring an especial greeting to you from Sweden and from 
the Northern countries. From the twenty-third to the twenty- 
seventh of September of this year there will be held a great mis- 
sionary conference in Stockholm, the General Northern Mission- 
ary Conference of 1925, in which the four Scandinavian countries, 
Sweden, Norway, Denmark and Finland, will take part. 

It will be the greatest and the most important missionary 
convention that has ever been held in ‘that part of the world. We 
hope that the blessing of God will rest upon that conference from 
the beginning to the end. In the name of the Northern Missionary 
Council I invite you to come to Sweden to attend this convention. 
I assure you that you will have a hearty welcome from all the 
missionary friends in my country, a welcome to Sweden. 


GREETINGS TO THE CONVENTION 385 


GREETINGS FROM THE GERMAN EVANGELICAL 
MISSIONARY UNION 
PRESENTED BY MISSIONSINSPEKTOR M. SCHLUNK, HAMBURG 


Is it possible to convey fraternal greetings sincerely and cor- 
dially from Germany when nearly one thousand missionaries, re- 
patriated in past years, are still waiting after eight years to be 
allowed to go back to their fields and to the Christians who de- 
sire them and need them? Can one bring fraternal greetings 
from the German missionary societies, if it is a fact that your 
year’s budget has arisen to more than forty million dollars, while 
our financial power cannot carry a budget of one hundred thou- 
sand dollars? Yet I am thankful and proud to bring you the most 
cordial fraternal greetings, not only for myself and my colleagues 
here, but also on behalf of all the missionary agencies in my coun- 
try and of the great constituencies behind them. We can, and 
must, and will greet you, because we have to thank you. By the 
generous help of our beloved brethren here in America, it became 
possible to give food to our children and to our aged, to save a 
starving people from death. Throughout all the cities of Ger- 
many, and the villages, and I may say particularly in many, many 
parsonages, the gratitude toward our friends here will abide unto 
eternity. I am sure that you can and will accept these greetings 
with joy and satisfaction. You gave us more than a cup of cold 
water. May God bless you for all your kindness and generosity. 

But you did more. When we were isolated and without any 
connection with our fields, your men came and your offerings 
came and your prayers came to help to maintain our mission work 
in many fields, in China, in India, in Africa; and you, friends, 
showed such a fraternal unselfishness, such a wise and Christian 
attitude toward our Christians there, towards our missionaries, 
toward our methods of working, that again I am authorized by | 
the German Missions Union to assure you that our gratitude and 
thankfulness will never cease. You have really been brethren, and 
that in a time of hatred among nations; therefore, again I thank 
you. 

And again you did more. Here in your country the Interna- 
tional ‘Missionary Council, as the most competent authority, de- 
clared at Lake Mohonk in 1921, that they could not find any 
disloyalty by German missionaries during war-time and that you 
would be glad to open the doors for German mission work, so 
you stretched out your hands to invite us to work as fellow- 
workers with you, and you extended your invitation to the German 
Missions Union to send representatives to your great and brilliant 
convention. 

Here we have been received as brethren, as fellows in the 
same faith, received with kindness and love, and, therefore, we 


386 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


are free to thank you again and again, and to convey to you off- 
cially and personally fraternal greetings. You will understand 
that our greeting is particularly for those beloved friends who 
in the past years always stood for the fine and sound principles, 
so often expressed in our conventions, who gave their hearts and 
their lives to fight for the freedom and right also of German mis- 
sions. God knows their names and He will bestow His benedic- 
tions upon them. 

What is the message Germany has for this convention? What 
have we learned in the School of God in the past ten years? 

First, to be quiet and to wait, to stand aside, without any 
other chance of sharing in mission work than through prayer. I 
assure you it has not been easy to learn that, but never have we 
felt the blessings of our Saviour so vividly as in these sorest years 
of German missionary history. Not one of our fine old fields has 
been destroyed. On the contrary, the church in the field arose to 
such a grade of self-support, self-government, self-propagation, 
that we can see God’s Kingdom coming with power. 

We learned the second lesson that times of isolation are times 
of deepening faith and that times of trouble are full of God’s 
blessings. We learned where the living forces of the Gospel are, 
and that they are not on the right path, who do mission work 
through political motives. God’s Kingdom is greater than the 
nations and will take its citizens from all nations and in all na- 
tions, notwithstanding the governments of the world. 

The third lesson we have had to learn was this: Every na- 
tion has within the Kingdom of God its own rights, its own limits, 
its own responsibilities. In mission work we have become one of 
the poorest and smallest of nations; but, nevertheless, we know 
that we have a message and that we have our rights, and we are 
very, very thankful to see the doors opening and the first German 
missionaries being greeted in their fields with a really royal re- 
ception. May we be able to support them and to send others to 
share with you this blessed work of God. Power and wealth have 
come to you in the brilliant development of your country. You 
have splendid gifts. You are masters of organization. You have 
missionaries in every part of the world, so you bear greater re- 
sponsibility for the Kingdom of God than any other peoples of 
the world. May God be with all your messengers and bless them 
with His Holy Spirit in order that they may bring nothing else 
but the old Gospel message of salvation, and that they may win 
mankind not for the ideal of democracy, but for the Kingdom of 
God. 

Those are the prayers and fraternal greetings of Germany 
which I have the honor to convey to you, and I beg that you will 
accept them in the cordial spirit in which they are given. 


GREETINGS TO THE CONVENTION 387 


GREETINGS FROM THE COMMITTEE OF ADVICE— 
THE NETHERLANDS 
PRESENTED BY BARON VAN BOETZELAER VAN DUBBELDAM, UTRECHT 


It surely is a very attractive and inspiring task to convey to 
you this afternoon the hearty greetings of only a very small coun- 
try, but a country that has always had a great sympathy for Amer- 
ica and for the Americans, a country that has always extended a 
most hearty welcome to all American visitors. When one of its 
citizens endeavors to cross the Atlantic and comes over here to 
the United States he is so overwhelmed by cordiality and friend- 
ship that he cannot find words to express his appreciation. Per- 
haps he might try to do it in his own language but surely he could 
not in a foreign language. 

When you come to Holland we cannot show you as many 
marvelous and extraordinary things as you like to show us here 
in this New World, but we could show you, and you would like to 
see, our old historical places. It is to one of these places I should 
like to invite you all this afternoon. It is where stands the old 
castle of Loevenstein. I regret that it would not be possible to 
take you thoroughly around the castle, through its narrow cor- 
ridors and staircases, in the short time given to me. 

But let me recall to your memory one single name of a man 
who was imprisoned there and escaped in such a wonderful way, 
the name of Hugo de Groot (Grotius), a man who dedicated his 
life to the cause of international justice in a century when there 
was hardly any idea of what this word meant. 

While we are at this old castle may I call your attention to 
another fact. Just at that same place where this castle is standing 
two of our great rivers meet. One river we have foolishly given 
another name, but it is really no other than the old Father Rhine, 
originating in Switzerland, but going all through Germany, con- 
veying to us’ memories of what that great German culture had to 
bring us in poetry, in music, in thought. 

The other river we call the Maas. You would, perhaps, pro- 
nounce its name in another way. It is a smaller river, that comes 
out of Belgium and the north of France. That comes to us 
from that great Latin world and speaks to us of the brilliancy of 
the spirit of the beautiful language of that Latin world that we 
have loved and liked for so long a time in Holland. 

At that spot the two rivers unite. Perhaps, if you watched 
them very closely, you might see a slight difference in the color 
of the water, but very soon it is one big stream going forth to the 
ocean to meet the other waters coming over to us from that big 
Anglo-Saxon world. Is it not a touching idea that even in these 
years of bitter hatred and war, these waters of the great German 
world and of the Latin world, have been uniting the same as ever 


388: THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


at that place. Perhaps these waters would have liked to sep- 
arate in these times, and if we had allowed them to separate, they 
would have destroyed a great part of our country, but we 
placed there at that place strong Dutch dykes and these have kept 
these waters together, so we have forced them to unite, and they 
have kept on uniting every day, every hour, every minute. 

Well, my friends, is this not an illustration of. what the small 
country of Holland has been trying to do during the centuries? 
We see coming to us the intellectual and spiritual waters of the 
great German civilization. We see coming to us the waters— 
somewhat lighter and brighter of that great Latin civilization, 
and we are looking over the ocean to a big Anglo-Saxon civiliza- 
tion. We try to take the best of it to unite it with the other streams. 
Therefore, I think that Holland has always been ready for 
international cooperation, and, so far as we believe in Jesus Christ 
and in the coming of His Kingdom, we heartily welcome all in- 
ternational cooperation. 

Has He not Himself been telling us that if we believed, we 
would see rivers of living water flowing through this world? 
When I stand here and face this big audience, I cannot help think- 
ing that if we believe, we would see fountains of living water, 
sufficient living water to turn all the deserts of this world, all the 
deserts in these old Oriental civilizations, all the deserts among 
these nations who have hardly known civilization, and also all the 
deserts in our Western civilizations—let us acknowledge that we 
have an appalling number of deserts still there—to turn all these 
deserts into a Garden of Eden. If we will achieve this task, we 
shall have to do it—this is the message that I have to bring you 
from that small country of Holland this afternoon—we shall have 
to do it through international cooperation to the glory of God. 


GREETINGS FROM THE ARCHBISHOP OF 
CANTERBURY 


PRESENTED BY THE RIGHT REVEREND MICHAEL BOLTON FURSE, D.D. 
Bishop of the Diocese of St. Albans 


Just before: I came away from England I received this letter 
from the Archbishop of Canterbury: 


“I hope you will convey to the Missionary Convention in Washington 
the assurance of the deep interest which we in the Church of England take 
in the gathering. And above all, will you tell them for myself that I am 
remembering it in my prayers and am looking forward keenly to the stimulus 
which it is sure to give to us all? God grant that in 1925 our mission work 
may go from strength to strength. There are many ways in which those in 
the United States and Canada set us a good example in the mission field, and 


GREETINGS TO THE CONVENTION 389 


I think that there are some ways in which those whose missionary training 
has been in England may make a characteristic contribution to the effort 
which under God’s blessing is common to us all. 

“(Signed) RANDAL CANTUAR.” 

I wish to express a word of most grateful personal thanks to 
those who organized this convention, and to everybody in the 
United States and Canada, for their extraordinary, overwhelming 
hospitality. I have never met anything like it in my life. If you 
on this side of the Atlantic can see this sort of a gathering through 
with a smile, you can endure anything on God’s earth. The Eng- 
lish-speaking peoples have had their difficulties; we have had our 
“scraps,” but with all the assurance and confidence and conviction 
in the world, I can say that if we fail to hold together, it will be a 
bad thing for us and for the world. We must all hang together 
or hang separately. 

I wish, in any way practicable, to cement the ties between my 
country and this great country of America. I made a beginning, 
nearly twenty-two years ago, by coming and getting a wife from 
this country. I am perfectly certain that from a Christian point 
of view the responsibility which God is laying upon our shoulders 
today is tremendously big; and that if we can rise to it now, we 
shall be able to render to the world in its present broken and shat- 
tered condition a contribution which I believe no man can gauge. 

One other word. I spent seventeen years in Africa. I vis- 
ited England three times during the seventeen years. I love my 
country and I love my people; but I did not love the way they looked 
after their over-seas missions, and again and again I was glad, 
when I got on the boat to sail away back to Africa. I came back 
nearly five years ago to find an entirely different spirit and out- 
look on the whole great missionary question. We have not yet 
reached our ideal nor have you, but the contrast is heartening. I 
wish to bring the message to’ you, today, that the trend is in the 
right direction for Christ and His gospel. The most cheering 
words in some ways that can be found in the whole of the Bible 
are those words of our Lord: “He that shall endure unto the end 
shall be saved.” He does not ask of us success, He asks of us 
service, He asks us to stick to our program and never give up. 
If we do that, He will see us through. 


GREETINGS FROM THE CONFERENCE OF MISSION- 
ARY SOCIETIES IN GREAT BRITAIN AND IRELAND 
PRESENTED BY THE REVEREND ROBERT FORGAN, D.D., EDINBURGH 


I thank you most heartily for your kind and generous words. 
Mr. Maclennan, as the Secretary of the Conference of the Mis- 
sionary Societies of Great Britain and Ireland could have spoken 


390 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


with greater authority and fuller knowledge than I can claim, but 
his hairs are not so white as mine, he tells me, and I must take 
precedence of him until he grows somewhat older. And there- 
fore, I humbly submit and obey the Secretary’s instructions. In 
our country the Secretaries rule the Boards! And even the 
conveners ! 

But I can assure you that our British Conference of Mission- 
ary Societies is a very happy family. The conference meets an- 
nually at Swanwick, and its various committees meet more fre- 
quently. Practically all the churches are represented; and it is 
true to say that our missionary cooperation at home and in the 
mission field is doing much to promote a closer interest and inti- 
macy and a finer spiritual unity among the churches in our home 
land. It is one of the glories of the missionary enterprise every- 
where that it is thus acting as a pioneer of church unity. 

On behalf of all the British Missionary Societies, I bring you 
warmest Christian greetings, and perhaps I may be permitted to 
add that the Foreign Missions Committee of the United Free 
Church of Scotland, of which I have the honor to be convener, 
at their last meeting before I left Scotland, gave me a general 
commission as their representative, charging me to convey their 
most cordial greetings to this great convention. 

For myself, I have found here in Washington and elsewhere 
throughout the United States and in Canada, that America appears 
to have a tender place in her heart for any one who hails from 
“Bonnie” Scotland. That little country is trying to do its share 
of the work of world evangelization. There we have good pros- 
pects of a coming union between the two largest Presbyterian 
Churches. Already in different mission fields we have anticipated 
that home union. Not only do our respective missionaries work 
together, but they are rapidly uniting the indigenous churches 
which they have set up. 

But we cannot boast. We realize fully how inadequate in 
men and means are even our best efforts, and it is our prayer that 
this great convention, so educative, so inspiring and so prac- 
tically helpful, will result in the diffusion of information and the 
deepening of interest regarding all that pertains to Christian mis- 
sions, whether they be carried on from America and Canada or 
from the Old World. I believe that something like three-fourths 
of the missionary work of Protestant Christendom is now carried 
on by your American missions. Perhaps some of you in your 
modesty may not be aware that you are entitled to all the credit! 
May God ever more and more fully bless the labors of all your 
missions and ours, and hasten the glad coming of His Kingdom! 
The one hope for this distracted world is the gospel of Jesus 
Christ in all its power to purify and uplift alike the individual 


GREETINGS TO THE CONVENTION 391 


men and women of every land and the social and moral life of all 
the nations of the earth. 

It was said in my hearing some months ago by the Archbishop 
of Upsala that what the world needs today is a new soul, and he 
added, “If the Christian Church fails to provide for the world that 
new soul, there is a danger that this world will get a devil for a 
soul, and the last state of it will be worse than the first.” Amid 
the clash of selfish interests and recurrent storms among the na- 
tions, the ship of humanity is being tossed on the angry waves. 
What hand is strong enough to hold the helm? Is there a states- 
man living today, or a philosopher or an inventor, ‘who can stretch 
forth his finger and touch the spring which will set in motion the 
impulses and aims and aspirations needed to raise mankind to a 
higher level of living than has yet been reached? 

There is only one Master who can rise above the storm and 
still the angry waves, and speak the word of universal peace. 
There is only one name which is above every name; when will men 
be wise enough, simple enough, humble enough, penitent enough 
to bow the knee at the name of Jesus Christ, and confess that their 
one hope lies in the receiving of His Spirit, the Spirit of His 
Cross? The gospel of Jesus is a big thing for the nations, if only 
they would recognize it, for it alone can change the hearts of 
men, establish peace and concord and true brotherhood, dispel the 
darkness of selfishness and shed a radiant and enduring sunshine 
over all the world. 


THE RESPONSE ON BEHALF OF THE FOREIGN MI5- 
SIONS CONFERENCE OF NORTH AMERICA 


THE REVEREND WILLIAM I. CHAMBERLAIN, PH.D., NEW YORK 


Chairman, Committee of Reference and Counsel 


We of Canada and the United States should be strangely 
lacking in intellectual apprehension or, indeed, in emotional re- 
sponse with respect to a singularly unique circumstance if we did 
not at once make confession of the very real and deep pleasure, 
and the grateful appreciation that we cherish, because of the 
presence among us of these representatives of the historic nations 
and the historic churches of Europe, and of their very gracious 
messages. | 

We are not unaware of the contribution of time which they 
have made in accepting our invitation, involving separation from 
immediate and very responsible tasks in their several countries. 
We are not unmindful of the very large contributions which they 


392 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


have made to this convention, and to other gatherings where they 
have been present since they have been among us in this country, 
and we are very far from being insensible of the profound sig- 
nificance of the circumstance that their fraternal messages have 
been presented to us at one time and in one place. 

We welcome the representative from Holland for the reason 
that by his presence we are reminded that, had it not been for the 
missionary zeal of the historic Classis of Amsterdam in the early 
years of the seventeenth century, at least two of the Reformed 
churches in America might not now be in existence. We welcome 
him because by his presence he also reminds us of the missionary 
work so characteristically carried on in loyalty and in persistence 
by the Protestant people of the Netherlands in one of the most 
difficult fields of the world—among Moslems. 

We welcome the representative from Scandinavia for the 
reason that by his presence he reminds us of the missions carried 
on by Norway and Sweden and Denmark in various parts of the 
non-Christian world, all of them illustrating a devotion and a 
loyalty which we might well follow. 

We welcome the representative from France for the reason 
that by his presence we are reminded that notwithstanding the 
grave losses of life and treasure in these recent years, the Re- 
formed church of France is today maintaining a missionary work 
enriched by life and by treasure, quite equal to that of the two 
churches in this country who still retain the title Reformed in 
their official designation. 

We welcome the representatives from Germany for the rea- 
son that by their presence we are reminded of the great missions 
maintained in the past by the Protestant people of Germany, and 
the variety and the efficiency of the work carried on by them in 
Asia and Africa, and we welcome them further, because by their 
presence they give reality to our expectation and our confidence 
that not long hence they will be bearing their full share in the 
missionary responsibilities of the world. 

We welcome the representatives from Great Britain, for the 
reason that by their presence they remind us of that of which we 
have already been reminded this afternoon, and of which possibly 
we need no reminder—the closeness of kinship in race and lan- 
guage that exists between us. The earliest missionary Societies 
were organized in Great Britain. The first missionaries went out 
from England and from Scotland and from Ireland. Great has 
been the contribution towards the establishment of the Kingdom 
of God in the world by Great Britain. Some of us who have 
shared in the missionary work of the world in those areas where 
the British influence has been dominant are deeply conscious of 
that very favoring circumstance in the work that was ours. 


GREETINGS TO THE CONVENTION 393 


On this side of the Atlantic cooperative organizations have 
been developed after two types. The first and the older has been 
illustrated by those organizations whose governing bodies have 
been constituted by members of various denominations, but not 
officially appointed by those denominations to represent them in 
those organizations. The illustrations of that earlier type are 
the Evangelical Alliance, the American Bible Society, the Young 
Men’s and the Young Women’s Christian Associations. 

The second and later and a rapidly growing type has been that 
illustrated by organizations whose governing bodies have been 
composed of representatives of denominations, officially designated 
to those governing boards in the names of the denominations of 
which they are members. The organizations that illustrate this 
type are the Federal Council of the Churches of Christ in 
America, the Councils of Home and Foreign Missions and the Edu- 
cational Boards. 

First among these councils is the Foreign Missions Confer- 
ence of North America, embracing the societies of the United 
States and of Canada. This organization was formed in 1892. 
Its first meeting was held in 1893. This week we shall hold the 
thirty-second annual meeting of this Foreign :Missions Confer- 
ence of North America. It represents not less than ninety-five 
societies of these two countries, cooperating with them in various 
ways. 

It is interesting to note something of the progress of the work 
of the missionary societies in the United States and Canada. In 
1844 when the first report was made regarding our work, the 
United States was credited with nine hundred missionaries and 
an income from the societies cooperating of $500,000. In 1900, 
at the time of the assembly of the Ecumenical Conference in’ New 
York, the societies of the United States and Canada were credited 
with 5,000 missionaries, and an income of approximately 
$7,000,000. In 1910, at the assembling of the World Missionary 
Conference in Edinburgh these North American societies that are 
welcoming the representatives from Europe today were credited 
at that time with missionaries numbering about 7,000, and an in- 
come of approximately $12,000,000. Today there is placed upon 
our tables a report which shows that the societies of the United 
States and Canada are maintaining approximately 19,000 mission- 
aries in the mission fields of the world with an income at their 
disposal of more than $40,000,000. 

These are large resources of life and of treasure that are 
placed at the disposal of the societies of the United States and 
Canada, and great is the task to which we have set our hand. The 
obligation resting upon the Christian Church to convey the mes- 
sage of its Founder to the men and women of all nations is inherent 
in the very nature of the gospel itself, as we were so impressively 


394 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


reminded in the convention sermon this morning. The gift of 
love and mercy by God through Jesus Christ cannot be fully under- 
stood or accepted by the individual, unless it be a universal love 
and a mercy offered to all men. 

Today, as witness this Convention, this Church in all the 
main seats of evangelical Christendom is being aroused afresh to 
the immeasurable scope of its mighty task. Our churches have 
set for themselves the endeavor to do nothing less than this—the 
establishment of the Kingdom of God effectively over and in the 
life of all races. In the fulfilment of this great task appointed 
by the Almighty Himself, we humbly and gratefully join hands 
with the representatives of the churches of Europe, and with the 
rising churches in Asia and in Africa, so that Orient and Occident, 
joining hands together around the globe, shall lift it so close to 
the bosom of God that the sound of the beating of His heart 
shall be the marching song of all the ages. 


THE CALL OF OUR UNFINISHED MISSIONARY 
ASK 


DR. ROBERT E. SPEER, NEW YORK 


If we think and speak carefully and truthfully as we ought, 
we will recognize that our missionary task is not our entire Chris- 
tian task, and we will discern that the missionary task itself re- 
quires for its accomplishment instrumentalities and agencies in 
addition to those which we include in the missionary enterprise 
strictly conceived. We are all of us members of families, and 
citizens of communities, and members of churches and citizens of 
nations. In each one of these four capacities, as well as because 
of our connection with a foreign missionary enterprise, strictly 
conceived, we have missionary duties and responsibilities. 

It is easy, it is inevitable, it is not wholly evil that these vari- 
ous activities should be oftentimes confused. There are two things 
that make it easy to confuse them. One of them is the compre- 
hensiveness of the Christian principle of life which calls us to do 
all the good we can as we go along our way. It is easy for us to 
think that the doing of any and all good is a legitimate and in- 
tegral part of our distinctive foreign missionary responsibility. 

This confusion arises also from the simple fact that we our- 
selves are not divisible. We function in many different relation- 
ships, but each of us is still just his single self, and we are always 
tempted to express our whole selves, in whatever may be the easi- 
est way, and again and again we attempt to utter our whole self 
in some channel of human action that may, in the end, not turn 
out to be the wisest or most effective way of achieving the end. 

I say again, it is easy and inevitable, and not wholly evil that 
this confusion of thinking and acting should exist among us. But 
for the sake of the very interests which produce it, it is necessary 
for us as far as possible to clear it away. It is conceivable that 
in the desire to do good we may do less good than would be pos- 
sible if we saw the whole process clear and complete. Our Lord 
might have lavished all of those great powers of His in healing 
a mere fraction of the sickness of the day in which He lived. He 
might have done more good to the contemporary population of 
the world, measured in terms of the relief of human hunger and 
human pain than in His short and intense life He did, but how 
much less good would He have wrought across the centuries? We 
might take the entire missionary income of all the churches of the 
United States and Canada today. It would be inadequate to cope 
with the problem of poverty in the United Provinces of India 


alone. It is often better, hard as it may be to say it, to let a great 
395 


396 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


deal of possible present good go undone in the interest of far 
greater good reaching across the years. 

Even in the interest of the instrumentalities that we use, it 
is better for us to keep as far as we can the lines of distinction 
clear. Again and again we have seen men tempted to seize some 
instrument of action that lay nearest to their hand for the accom- 
plishment of an end because that was the easiest form of pro- 
cedure for the moment, when at the last they discovered that that 
was not the right instrument to use, and that they had marred that 
instrument for its right use in thus using it. We are lifting today 
from the Christian home and transferring to the Christian Church 
and to the state functions that belong in the home. And again 
and again across the line of proper functional division between 
church and state, one agency or the other strays across to the 
other side. There is no small danger in our world today that in 
the interest of the great ends that we seek we should relieve the 
state of religious obligations because we have not patience to wait 
until the state shall assume them, only to discover at the last that 
we have incapacitated the state for ever taking them over. 

I say again that while it may be inevitable and not altogether 
evil it would be most desirable this last night before we go that 
we shall try to gather our thoughts in as earnest, corporate medi- 
tation as we can, and focus them upon our agreement as to what 
the great task is to which from these gatherings we pass out when 
this hour is gone by. 

There is the one other obvious reason why we must do this. 
I am to speak this evening on the call of our unfinished missionary 
task. How shall we know what that call is? How can we measure 
how much of the task remains undone if we do not clearly see 
and are not substantially agreed as to the task itself? 

We have said again and again in these days that we need the 
entire body of humanity in order that we may apprehend the full- 
ness of God’s revelation in Christ. We have had in our gathering 
here in miniature the justification and illustration of that convic- 
tion. How richly in our corporate assembly has each one of us 
been led on to fuller and ampler points of view and judgments 
than by ourselves we could have attained! As one after another 
has spoken out of what was most real in his own or her own life, 
though it represented a different experience from our own, we 
said, ‘“Yes, there is an aspect of truth that had eluded me. Thank 
God that I am here to have my heart enlarged, my apprehension 
of God’s wealth in Christ increased and my own understanding of 
the glory of this great task amplified beyond the comprehensions 
of my own single life!” 

And how richly as we have gathered here have we felt our- 
selves entering into the great corporate inheritance of the church 
that lies behind us! It is not only that here we have come from 


THE CALL OF OUR UNFINISHED MISSIONARY TASK 397 


all the corners of the earth, each to contribute what God has given 
him; we are surrounded by an innumerable host of invisible wit- 
nesses. We feel here pouring through our own hearts tonight the 
life-blood of the long and glorious past. 

How far we have been led even within our memory who are 
gathered here this evening! I have watched the development of 
this missionary enterprise since I heard the report of the delegates 
who came back from the first great conference in London in 1888. 
There are a few of us here also who sat in that first gathering in 
1892, a generation ago when a little company of a few score came 
together representing the missionary boards of the United States 
and Canada in their first annual convention. Very richly has God 
led us across these years. Even as compared with twenty-five years 
ago—many of you can recall those days when we assembled in 
New York—how much surer is the step of this missionary enter- 
prise, and thank God how clear and steadfast and unmoved across’ 
the years has been its central loyalty to the things that can never 
change. 

We rejoice tonight in this last hour to gather all our hearts 
together in one common prayer and one common effort, to see 
so far as we can come home to the heart of our undertaking, and 
to ask ourselves as we go out now, “How much of this task still 
remains to be done? For what does this unfinished task call?” 

Well, we are all agreed here that primarily the missionary 
task is to release the Gospel of Jesus Christ throughout the world, 
and to start such a propagation of that Gospel as shall carry it 
to every man and woman and child in the world. It is not the 
business of foreign missionaries from any country to complete 
this task for any other land, but it is their business to make the 
beginning, to see that the work is started, and then to let the living 
power flow out and on. [I like the phrase that Mr. Edward S. 
Martin used some years ago in an essay in the “Atlantic Monthly” 
entitled, “Much Ado About Women,” in which he was commenting 
upon the views of Mr. W. L. George. ‘Mr. George,” ‘Mr. Martin 
said in substance, “seems to be entirely unaware of the fact that 
the religion of Jesus Christ is loose in the world.” 

I do not know whether Mr. Martin meant by that phrase 
“the religion of Christ” all that we would mean, but I think he 
does and I like his way of speaking about the Gospel of Jesus 
Christ as loose in the world. Our primary business is to set that 
Gospel loose in every land, to make sure that it has been set loose 
in as much of its purity and its power as we are able to bear, and 
then to let it pour on and on across the world. 

We are agreed in the second place that our task is not alone 
to carry to all men the glad tidings of something that happened 
1,900 years ago, the story of some great facts that faith did not 
create, and that unbelief cannot dissolve, but that stand there sure 


308 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


and immovable forever at the beginnings of Christian history. 
We agree that we are to bear that message, the glad tidings of 
something that occurred long ago, when a great delivering deed 
was done and the Saviour came among men. But we are agreed 
also that there is something more than a story of what took place 
1,900 years ago that it is our missionary task to bear to the world. 

I call your own hearts to witness what response we made on 
Thursday morning to the lovable words that Mr. McLaurin and 
Dr. Jones spoke to us about the thing that is first and central, 
about bearing our living Lord, Jesus Christ, who was and still is 
the one Person who can satisfy, the living, personal power, bearing 
Him in all His grace and living beauty across the world. We are 
agreed that our missionary task is unaccomplished until, with that 
Gospel of what happened we carry the Gospel also of something 
that is, of a living Person who stands among men, the greatest of 
all realities. 

But my friends, we are agreed too (surely we are agreed), 
that this language has not exhausted all that is involved in our 
missionary task. For what is Christ? Christ is not a word; 
Christ is not a statement of incidents in history; Christ is not a 
statement with regard to a person who was or a person who ap- 
peared to be or a person who is. We speak of Christ as we have 
spoken of Him again and again during these days as the Life, 
but what is a life? How is a life known? In what does a life 
result? We know nothing about life except as we see it in rela- 
tionships. It is revealed in relationships. It must result in rela- 
tionships. There is no way of spreading it except in relationships. 
And this, said our Lord, is eternal life that they may know Thee, 
that they may be related to Thee, the only true God, and Jesus 
Christ whom Thou hast sent. 

One sometimes wishes we were not driven on to difficulties 
and perplexities such as these, but you cannot carry Christ to the 
world save as you carry Him in all that he involves and implies, 
in all the implications that are essential to His understanding, in 
all the reproducible institutions that make His power permanent 
and accessible in human life. To be sure, we can only bear Him 
in the vessels we have got, and they are earthen vessels; but they 
are all we have, and what we know about the Christian Church, 
however far it may fall short of Christ’s ideal for it, whatever we 
have learned about hospital and school, however inadequate they 
will seem to be to the wiser generations that will come after us, 
whatever we know of Christ’s place in human relationships or 
what Christian faith and Christian character must be, we are 
bound to carry the best we have got of all this, or we cannot carry 
what I have spoken of before, to the world as an essential part of 
our missionary task. 

Once more, to round out briefly, before we press on, what 


THE CALL OF OUR UNFINISHED MISSIONARY TASK 399 


we are agreed is the task that is set for us: We believe it is part 
of our missionary responsibility to lay the great ideals of Christ 
upon all that makes up human life, to claim for Christ His Lord- 
ship over everything that there is in His world. Our friend, Mr. 
Rowell, was speaking this morning of a new conception of foreign 
fields. A foreign field, he suggested, is any area in human life 
where Christ is a stranger. We who are going out into the for- 
eign missionary enterprise must bear Him into all the areas of 
life, into all the relationships and personalities, into all the forces 
and energies where Christ is still a stranger. We must hold up the 
Christian ideal and lay down the Christian law as obligatory for 
every activity and agency and organization and relationship of 
men. 

Now there is nothing from which we need to shrink in this; 
it is all unequivocally explicit in the terms of the great commission 
itself. Read it over again; say it in’ your memory now. “Go ye 
into all the world and preach the Gospel’—to whom ?—“to every 
creature,’ we read. Turn back to the Greek Testament and see 
what it says. We are to preach this Gospel according to the great 
commission as recorded there in the last chapter of St. Mark, “to 
all creation,” to every creation. The most powerful creatures in 
the world today are not little human individuals like you and me. 
They are great impersonal forces, aggregations of individuals, 
huge economic and political and industrial and commercial and 
educational groupings of power, creations of man. The great com- 
mission from Christ’s own lips lays down upon every one of them 
the same Gospel that falls on our personal hearts. And this ex- 
egesis is not forced, for we turn back to the great commission in 
the last chapter of St. Matthew’s Gospel and does it not read with 
equal explicitness, “Go ye into all the world and make disciples’— 
of what, of whom?—of men and women, yes, to be sure, but that 
is not the language. “Go ye into all the world and make disciples 
of all the nations, teaching the nations to observe all things what- 
soever I have commanded you.” 

And if we turn to St. Paul we find him realizing the great task 
with which he was grappling, as a task that launched him not 
against individual men and women alone but against all the powers 
of the world in which he lived, which were meant to be subdued 
to the mastery of Christ. “For we wrestle not.” Now, he did not 
mean he did not wrestle with flesh and blood, but only that that 
was a small part of his wrestling. ‘‘We wrestle not with flesh 
and blood but with principalities and powers, with the rulers of 
the darkness of this world, with spiritual wickedness in high places.” 
He flung himself and the Gospel that he was given to bear into the 
world against all the world that Jesus Christ came to save, for 
the Father sent the Son—let us say it over again and again—to 
be not the loser but the Saviour of the world. 


400 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


Here tonight we are agreed that these are the elements of 
our common, our comprehensive missionary task. As individuals 
we will find our several places in different parts of the great under- 
taking. One of us may see this aspect and another that aspect. 
Thank God we go out tonight realizing better than we have ever 
realized before how rich and glorious and varied an undertaking 
it is, claiming each of us his own place and rejoicing that side by 
side with us there are other men and women supplementing us in 
our narrowness of vision and partiality of view, and making up, 
all of us together, that one great body of Christ through which He 
will adequately function to complete in His day His task for man. 

Now of this great task that we have been surveying in the 
days of our gathering here—how much must we recognize tonight 
as still unfinished and incomplete? 

Have we evangelized our world? One looks out over the 
generation of which we are a part and there are probably more peo- 
ple in the world today who do not know of Christ than there were 
when the modern missionary enterprise began. There are great 
areas of the earth as untouched and uninfluenced today as when 
William Carey first went down into that mine of India. There 
are many here in this house tonight who could bear testimony of 
them, the great regions, hundreds and hundreds of miles, where 
no Christian messenger has ever gone, the thousands and thousands 
of villages where the Christian message has never been spoken. 
Even in great centers where you would think the missionary forces 
were adequately massed, there are great bodies of folk to whom 
Christ is stranger still. I suppose in Tokyo alone today there are 
more people who do not know the Gospel than there were people 
in the city of Tokyo when Christian missionaries first went to 
Japan. 

Even where we thought we had evangelized the world, are 
we content with the adequacy of the work that has been done? 
Even here, in our own land, where we think of the Gospel as 
known, there are people by the millions who have no true idea of 
what the Gospel is, to whom the word Gospel signifies only a trav- 
esty of what Christ brought and what He is. If that be true here, 
how much more true is it of that other world where the fringe 
of our task has barely been touched as yet? Let no young man 
or young woman here this evening think that our work has been 
so far done that it brings no call to his or her life today, to follow 
in the footsteps of those who first went out to evangelize the un- 
evangelized world. 

Have we released Christ across the world today in the fulness 
of His grace and His power and His beauty? Well, yes, in a 
sense we have. All over the world there are men and women 
who have lived the life of Christ, who have lived the life of Christ 
as well as men or women can ever live it, for the people to whom 


THE CALL OF OUR UNFINISHED MISSIONARY TASK 401 


they have given their lives. I remember the word of a poor old 
blind woman in the city of Hamadan years ago, on whose cataract- 
covered eyes Dr. Holmes had operated and given her back her 
sight. In speaking of it to a friend, she said, “Do you know, when 
I felt Dr. Holmes’ hands on my face, they seemed to me to be the 
very hands of Christ.” 

I once asked an Englishman, who lived in India, if he had 
ever heard of George Bowen, and he said, “Yes, George Bowen 
was the lamb of India.” I saw the other day Dr. Jack’s essay on 
“The Lost Radiancy of the Christian Religion.” I do not know 
where he has been looking for it, but I can see the radiancy of 
the Christian religion here tonight. I have seen it shining all 
across the world. Jesus Christ has been truly given in His beauty 
and His power, and His strength to these other nations. 

It is no ground of misgiving, with regard to the realities of 
that gift to have it said to us, as sometimes it has been, that if 
only we would let Christ shine forth in the fulness of His glory, 
men would inevitably and irresistibly be drawn to Him. There 
was a day when Christ shone forth in the fulness of grace and 
truth, and men crucified Him. Some would crucify Him today 
if He were to come back into our modern world. It is no proof 
that Christ is not present in the world today that men turn from 
Him now just as they turned from Him in the days of His flesh 
when He came to His own and His own received Him not. 

We have released Christ to the world, only, my friends, how 
inadequately have we released Him! How dissatisfied are they 
who have released Him most purely with the form in which they 
have been able to communicate Him. How far short we have 
fallen of doing what Christ would have us do! I received not long 
ago a letter from an Indian friend who had been studying’ here 
in America. He had served Christ before he came here. He was 
going back to serve Christ again when he returned. Friends of 
his were a little uncertain as to what effect his stay in America 
might have upon him. I think he would not mind my reading a 
paragraph or two from his letter: 

“T have been able to rethink for myself the fundamentals of 
our faith, resulting in a more genuine assurance of all that my 
Master has meant to me. It has enabled me to get the people of 
this land interested in my country, and the work of the Kingdom. 
I think I have done all that I could in this respect. I have had 
opportunities of exchanging views with some of the best men from 
other Oriental countries. I have been able to learn the history 
of my own country, covering the last two centuries, as I could 
never have done in India. 

“The result of all these things has been an awakening experi- 
ence, with the formation of certain convictions. I have begun to 
love my country as I never loved before. India does not need 


402 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


new religions. It has too many already, and religion instead of 
being a unifying force in India, has proved to be divisive. It 
does need Christ in His purity and love. Christ will enter into 
all the problems of India and solve them for it. We, his repre- 
sentatives and co-workers, have to see that we do not hinder Christ 
from entering into the life problems of India. Christ is the Lord 
of not only the life to come as a substitute for transmigration, but 
He is the Lord of our present life. 

“Let us crown Him as such and let Him enter and purify all 
that is covered under the term of life. I am afraid we are liable 
to hinder Christ’s work in the life of the people of India, as long 
as we stand back passively from it and preach a Gospel of other- 
worldliness. | 

“T do not very much like the narrow, self-satisfied patroniz- 
ingly spiritual atmosphere in which I lived in India, and I wonder 
if it can be changed on account of innumerable handicaps.” 

Well, perhaps he sees things only partially as we all do, but 
is there one of us tonight who does not wish that in some purer 
and fuller and richer way we could pass Christ on to the world? 

There are great ranges of unfulfilled duty, of possibilities of 
human service in making Christ known that constitute areas yet 
inadequately touched of our unfinished task. Can we say that we 
have pressed with Christ into all these foreign fields where Christ 
is not yet recognized as ‘Master and Lord? In the field of re- 
ligious freedom have we claimed for Christ and His brethren 
their rights in the world. For my part, I believe that the right of 
absolute religious liberty is an inalienable human right that ought 
not to be denied a single child of God. There are great areas of 
the world tonight where that fundamental right is denied. It is 
abridged in Turkey, to Mohammedan and Christian alike. It is 
denied in Afghanistan, to Christian and Mohammedan alike. Mo- 
hammedans stoned to death in the streets of Cabul a few weeks 
ago a fellow Mohammedan of another sect because they counted 
him a heretic. And outside of these Moslem lands there are other 
great areas of the world where the inalienable right of every 
human soul to religious liberty is denied or abridged. 

I believe it is the missionary task of government to assert 
this universal right, and I can cite at least three times in our own 
American history when our Government conceived it to be its right 
and duty to deal with other governments not in the interest of 
religious liberty for American citizens in those lands but in the 
interest of religious liberty for the subjects of those nations them- 
selves. But whether governments recognize their missionary duty 
or not, our enterprise has its duty here, and I imagine that if we 
were willing enough to die for religious freedom in every land 
where it was necessary we might win it for all the world and 
perhaps there is no other way than that by which we may win it. 


THE CALL OF OUR UNFINISHED MISSIONARY TASK 403 


Have we in the field of education around the world, here at 
home with our own students and over 14,000 foreign students, much 
less out in these other lands, done our missionary duty? The foun- 
dations were laid by Christian men, by William Carey and Alex- 
ander Duff in India, by Guido Verbeck in Japan, by William A. P. 
Martin in China, by missionary after missionary across the non- 
Christian world, and little by little there, as so largely here at 
home, education has slipped out from under the control of Christ. 
We do not believe that education is an area of human life that 
has any right to repudiate the lordship of Christ. I believe it to 
be part of our missionary task to claim His mastery there. 

In the field of human industry and the rights of little children, 
have we won Christ’s place or even claimed it for Him? We have 
heard the tales here again and again in this Convention of the 
way in which the exploiters of child labor across the world are 
playing havoc with the little children of God. The line of one of 
their hymns has been coming back to me. I don’t know any of 
the hymn but this line but when Miss Burton was speaking the 
other evening it kept running through my mind, “Like lambs they 
shall still to their shambles be borne,’’—these little children of the 
Orient, victims, defenseless victims of the ever-invading, all-crush- 
ing impact of our Western economic industry. 

Nor these children only. I was reading some facts about 
child mortality today. Dr. Neve wrote regarding Kashmir that 
fifty per cent. of the little children died under five years of age. 
Dr. Lichtwardt wrote about eastern Persia that seventy-one per 
cent of the children died under the age of five. And Dr. Howard 
Cook had written from Uganda that seventy-five per cent of the 
children in Uganda died before they were one week old. 

This is good news for the Malthusians but not to us who hear 
across the world the wails of the little children. Has Jesus Christ 
had His place claimed for Him adequately in the protection of 
the life of little children in the midst of these great, unfortunate 
masses of mankind? Can we say we have begun here our mis- 
sionary task? 

There are said to be 100,000 blind in the United Provinces of 
India alone, and not one blind institution for them except a few 
broken-down barracks in the City of Allahabad, where 20 or 30 of 
the 100,000 are miserably housed. I have seen it stated, although 
it is hard to credit it, that there are 2,000,000 lepers in the world. 
One thanks God for all that Christian missions have done for 
them, but one thinks of the hundreds of thousands of lepers whom, 
if Christ were in the world today, He would touch, to whom we 
have never gone as yet with any mention of His love and His 
power. 

I think of the field of trade that ought to be one of the great- 
est areas of mutual human helpfulness, of the fields of human 


404 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


thought which we have surrendered to other influences and al- 
lowed Christ to be driven off. Our missionary task, so far from 
being done, is now at the end of the first century just in the way 
of being really begun. 

We ask ourselves with regard to the degree in which we have 
been able to pass on to these other peoples satisfactory and re- 
producible models of the Christian church and the Christian 
school. We have heard in these days things said to give us Joy, 
but there is not an educational missionary in this convention who 
would say that what he has been able to do in his institution was 
anything but a fraction of what the missionary enterprise ought 
to be doing today in establishing in the non-Christian world the 
kind of institutions that Christ should have as the power houses 
with which to work in these lands. Not one. Nowhere across 
the world have we today a single educational institution that is 
what it ought to be, that is what the men who are in control of it 
would like to make it. 

And while we thank God for these churches that have arisen, 
where is there one that is what we would want it to be, that is 
what it itself is longing to be? 

Once again if we go beyond these things to ask how far we 
have been able to lay Christ’s controlling hand on all the other 
agencies of human life that are as vitally affecting mankind, per- 
haps, as this enterprise that commands all our devotion, can we 
be satisfied with what has been achieved? Well, thank God we 
have come a long way. Turn back sometime and read our treaty 
with Tripoli in the earlier years of the last century, in which our 
government explicitly disavowed any Christian character, and com- 
pare that with the decision of the Supreme Court in the matter of 
the Contract Alien Labor Law twenty years or so ago; or, with the 
words that the President spoke here on our opening afternoon. We 
have come a long way in the recognition by the governments of 
the West of their own primary missionary obligation. Or, read 
the early history of our great trading corporations, the East India 
Company, the Netherlands Trading Company, and the rest, and 
measure all those over against the terms of the mandates by which 
the League of Nations has passed over the colonial administration 
into the hands of trustee governments, and one will see what a 
long way we have come. 

Thank God we have come some distance, too, in the matter 
of relationship of race to race, but not far. A man sent to me 
the other day a book entitled, “My Wonderful Dream.” It was a 
book which held the thesis that mankind started with two great 
races, one human, the “ivory whites,’ as the author described 
them, and the other animal, the “ebony blacks,” the patricians and 
the plebians, the masters and the servants. The whites were made 
to enjoy pleasure, and the blacks were made to do their menial 


THE CALL OF OUR UNFINISHED MISSIONARY TASK 405 


tasks. All the other races were the degraded and illegitimate pro- 
duction of the mixture of these two great aboriginal groups. 

Well, one passes this by as insane anthropology, but the idea 
has been taken right over and is being preached as moral doctrine 
for racial relationships to our generation in a devilish book (I 
choose the word with careful moderation), by Professor Josey, en- 
titled “Race and National Solidarity,” in which the doctrine is 
unblushingly set forth that now is our chance if indeed it is not 
too late, with the power we have got in our hands to choke into 
subordination all the other races of the world, and make them do , 
our work for us, that we may enjoy in the affluence and the ease 
and the leisure which their labor will buy for us, the fullest pos- 
sible self-expression of our race. We have got a long, long way, 
to go on this road that stretches before us still. 

These are aspects of our unfinished task, and this whole 
night were too short for us to confront the great responsibilities 
that, undischarged, now stand before Christ’s Church in our gen- 
eration. What is their call to us in these last moments before 
we go? They are making their call to us as Christian citizens, a 
call to tasks that we are to discharge, not in the Church nor in this 
missionary enterprise, but in the great nations to which we belong. 

But we pass those by tonight that before we go out we may 
think quietly together of the distinctively religious missionary call 
that comes from this unfinished task to us Christian men and women 
here tonight committed with all that we are and have to this 
enterprise of foreign missions. 

It is a call, first of all, to see and to keep our Lord Jesus 
Christ in his rightful place. Our gathering here would not have 
been complete-if we had not joined this morning, when Dr. Wood 
called us to it, in that great reaffirmation of our deepest convictions 
and that central word with regard to our Lord, of Jesus Christ in 
whom we believe, God’s only Son, our Lord, conceived by the 
Holy Ghost, born of the Virgin Mary, suffered under Pontius 
Pilate, crucified, dead, and buried, and risen again from the dead 
to live forevermore. If there is any language that could give 
Christ a larger place than we have given Him, let us learn that 
tongue. There is nothing that can be said about Him that we are 
not prepared to say about Him if only we may learn the speech 
by which to say it. 

The first of all calls is to see and to keep Jesus Christ in his 
central and primary place in this enterprise and in our lives, where 
St. Paul kept Him. “I am crucified with Christ. Nevertheless I 
live yet, not I, but Christ liveth in me, and the life that I now live 
in the flesh I live by the faith of the Son of God Who loved me 
and gave Himself for me.” Do not think that that is the outworn 
form of an old and bygone experience. All that those words 
meant for St. Paul they are meant to mean for us men and women 


406 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


today. They meant it all to David Livingstone. Turn, when you go 
home, to his diaries, and read the entries made on his birthdays. 
With the picture before your eyes of the lonely, weary figure, 
trudging through Africa’s night by himself, save for the little 
company of black men who were as his brethren and who bore his 
poor, worn and wasted body home, read those words of David 
Livingstone’s and find the place that Jesus Christ must have in 
the missionary enterprise throughout all the days, and let Christ 
have that place now and forevermore. 

It is a call to a fearless and unhesitating and joyfully avowed 
faith in the accessibility and the present supernatural power of 
God. I believe that Jesus Christ walked upon the sea. I believe 
that Jesus Christ fed, with a few loaves and fishes, the five thousand 
hungry folk who sat before Him. I believe that Jesus Christ raised 
the dead. And I believe as much as God did through Jesus Christ 
nineteen hundred years ago God waits to do again through men. 
As our Lord said: “And he that believeth on Me, the works that 
I do shall he do also, and greater works than these shall he do, 
because I go unto my Father.’’ True words have been spoken here 
about prayer. Prayer is a power by which we can achieve the 
impossible. Prayer is a power by which we can over-ride all that 
men say psychologically cannot be. Prayer is a power by which 
we can effect in the world today what Christ wrought in the world 
when He was here. We need this bold, sure faith in the super- 
natural and yet I do not like this way of putting it; I do not think 
that prayer is supernatural. I think that prayerlessness is infra- 
natural. We would not concede that nature is the world with God 
eliminated from it and then speak of God as supernature. Nature 
is God and the world and the man who does not believe in God is 
holding an infra-natural view of the real world in which we live. 
God is the greatest of all realities in this world. The most natural 
thing of all is God. All else is only garment and habiliment of 
Him. 

We have access to a living God, a heart of love, beating at the 
very soul of all things, a will unhampered in its freedom to work 
through us, to build here on earth today the Kingdom of God. 
Our unfinished task calls us to a new and a fearless faith in a living 
God, able to do anything in this modern world. 

It calls us in the third place to bring all our resources to His 
feet and to draw with fresh courage and faith upon the resources 
that are hidden in Him. It has not been amiss that we have been 
reminded here of the immeasurable resources of these two sister 
lands that are gathered in this Convention, I can remember myself 
when the population of the United States was only 35,000,000. It 
has grown now to over 100,000,000. I can remember when its 
wealth was $30,000,000,000; it has grown now, as we have been 


THE CALL OF OUR UNFINISHED MISSIONARY TASK 407 


told once or twice to over $320,000,000,000. These are great 
resources that we are to bring and lay at Christ’s feet for his use. 

But I tell you, my friends, there are greater resources than 
these. What is $320,000,000,000 to God? What are all the men 
of power and strength and influence in the world to God? It was 
a little boy who was born in a manger and grew up in a carpenter’s 
home and of whom men spoke slightingly as one who had never 
learned, who was the Saviour of the world. It was a poor German 
miner’s wife who brought forth in a public place, in the bustle of 
a market day, her first born little son and sent Martin Luther out 
to put those sturdy shoulders of his under human history and by 
God’s grace heave it into new grooves. It is not how great we 
are or how much money we have got but how ready we are to 
hand ourselves over to the uses of God. It is not how much we 
give but whether we give everything. If all we have got of life 
and power we give, there are resources enough there for God to 
do whatever needs to be done in the world. The call of this un- 
finished task is for us to lay these paltry resources of ours down 
for God’s use, and to draw on God for our use in the world upon 
the unlimited resources that are hidden in Him. 

In the fourth place, it is a call,—perhaps we are not the right 
group to understand all of this,—it is a call not so much to us but 
to these churches whose representatives we have among us here, 
whom God gave us the joy of founding around the world. The 
great burden of the unfinished missionary task is their burden. 
All we can do is to offer them our help, but the work will never 
be done until they take it over and carry it through. There should 
be some clearer thinking done here and some more direct speaking 
than we have indulged in in the past. It is not a matter of our 
giving these churches their independence. If I am dependent upon 
another man for my independence, where is my independence? 
No man can give another man his true freedom. A man is free 
or he is not free. No other man can make him free. 

Let there be no misunderstanding here. We have been asked 
again and again in this Convention whether we are willing to give 
these churches their liberty. Willing? Why, we wait eagerly for 
the day when they will take it. Passing over to them the admin- 
istration of forty or fifty millions of dollars, that is a trifling thing. 
What we want is to see them take the responsibility for evangeliz- 
ing one thousand millions of human souls. Let them rise to that 
responsibility and the friend of the bridegroom, hearing the bride- 
groom’s voice will rejoice. For that hour we wait. We long for 
them to increase that we may decrease. 

What a call this unfinished task is speaking to these little flocks 
scattered across the world! Let those who go back to them from 
this gathering tell them that they heard here only one note, that 


408 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


they met here with only one purpose, that we do not conceive this 
task to be ours but theirs, and that we want everyone to help them. 
We were only called in God’s providence to pass on a torch that 
centuries ago was passed to our fathers before us out of Asia. 
It is for them to take this torch up now and with it to light the 
world. 

Yet once more this call, my friends, is a call for our lives. 
It is a call for not part of our lives, not for some area or period of 
them, not for a fraction of their possessions; it is a call for our 
lives. Let me put it straight to the young men and young women 
here, these students who have been a part of this gathering. Let 
them not go away thinking that this task is done and that it does 
not open to them today the same field that was open to the fathers 
who went before. 

All that Carey, and Duff, and Livingstone and Moffat, and the 
long line that laid the foundations, found to their hand, this gen- 
eration will find to its hand, too, with a challenge of difficulty far 
greater even than tested the men and women who went before. 

They will be welcomed as there was no one to welcome those 
who went before. Going in the spirit of Christ, they will find in 
every land to which they go arms open to receive them in that 
spirit. It is a new world of fellowship and unity and common 
possibilities of service that is open to us, not the lonely world into 
which the missionary pioneers went out a century and a quarter 
ago. 

It is a call for life, not only to finish the task, but to complete 
the lives laid down. “These all died in faith,’ we read, “not having 
received the promise, God having reserved some better thing for 
us, that they without us might not be made perfect.” 

I wish I could some day go to that tree in Eastern Equatorial 
Africa, the big mvula tree, at whose roots the little company of 
black men buried David Livingstone’s heart. I should like to kneel 
down where that heart is buried and see if I could hear it beat 
there beneath the soil of Africa, and know what it was that Living- 
stone’s heart was thinking of and longing for. But one does not 
need to go to that lonely spot in Eastern Africa. He can read it 
on the great slab there in the nave of the abbey, “I pray for a bless- 
ing on any man, Englishman, American, or Turk, who will put 
forth one effort to heal the world’s open sore.” 

‘More than David Livingstone are calling. I heard that call 
more vividly than ever before or since in life three years ago as the 
shadows of a November evening fell on the banks of one of the 
sacred rivers of India, and I went with my hat in my hand into 
the quiet shadows of the little cemetery where the dead of the 
Mutiny lay buried beside the old English Church in Fatehgarh. 
There, on the face of the square monument, confronting us were 


THE CALL OF OUR UNFINISHED MISSIONARY TASK 409 


the names, Indian, American, English, I think, of the men and 
women and little children, who had fallen, and underneath a 
startled thrill ran through one as he read the solitary word, “For- 
saken.” I thought, “Yes, one had not expected to find it, but that 
is the truth. Forsaken. We have forsaken and forgotten these 
dead.” I walked to the left to read the other face of the monument, 
and there I think were more names, Indian, English, American, 
and the preceding word from St. Paul’s letter to the Corinthians, 
“But not forsaken.” Thank God. They may not be forsaken. 

Out of this great past that lies back of us one hears the whis- 
pering voices tonight, “Will they come, will they ever come?” 
The unfinished task is calling, and the uncompleted lives, they are 
calling. 

Last of all, we would not wish to go out tonight with any 
other thought upon our hearts than this: they are calling us to a 
new and joyful and sure and deathless hope. All around us today 
the despairing voices speak. “It is a world of war, and hate, and 
failure,’ they are saying to us. But we are of those who far off 
hear angels singing on a wintry night, a song of peace, goodwill 
for all mankind. And we know that in a day to come there will 
be no more war. We are of those who across the racial gulfs 
have clasped the hands of brothers. We know that for us -the 
racial barriers are gone forever, and that as the old Chinese sage 
and St. Paul alike said, “There is under Heaven only one family.” 
We are of those who know that what Jesus Christ began, He will 
complete, who see afar off the long gray streamers that speak of 
dawn, for the night is far spent, and the day is at hand. And out 
of this place we go steadfast, immovable, always abounding in the 
work of our Lord, for as much as we know that our labor is not in 
vain in the Lord, and that out of that labor there will arise at last,— 
though we shall not see it so, it will not seem to us to be rising 
out of that toil, we shall see it coming down from God out of 
Heaven,—the City of God that is to be built in the pleasant 
meadows of England, on the torn fields of France, in the city 
streets, and the little villages of Germany; in India, China, Africa; 
here, in spite of all selfishness and sin, in our own dear lands, the 
City of God with the nations bringing their glory and the kings of 
earth their honor into it, and war, and hate, and failure, the long 
dark night gone, thank God, gone, forever! Christ came for this 
and for this He sends us into the world. 


STATISTICS 

Number. of delegates sregistered. 6... Jo. ccc ac cece cs sccwce 3,419 
Representatives of National Missionary Organizations.... 9 
Officers of International Missionary Council.............. 4 
MM IStTOTS Bre te vets siatests vente Soha Me ede ein ss chanaie eretate emis aera ane 181 
Speakers not included in the above............ccseccecece 27 
3,640 

Number of Washington people registered............... 1,150 
Total Registered Attendance ............. 4,790 

Meetings held in’ thes A uditorium,..2a.0 54 ems eee sien 16 
Simultaneous > CONnterences wos cat anh tatiascieae te peretaetatecte 27 
HMenominational «Contéreniceds* i. 2.4, ote co ee pee ven oi es 34 
Boards ‘and Societies) representéd:.. ! once) ce ute Saleiacls ole 85 
Missionary and Training Schools represented............. 11 


It is estimated that over 8,000 different Het from Washington attended 
One or more sessions. 


410 


CONVENTION PROGRAM 


WEDNESDAY, JANUARY 28, 1925 
AFTERNOON. 3.00-5.00 o’clock. In the Auditorium. 


The Rev. James L. Barton, D.D., Chairman, Committee of Arrange- 
ments, called the Convention to order. 
PRAYER—The Rev. W. S. Abernethy, D.D., Washington. 
ApprEss oF WeELCcoME—President Calvin Coolidge. 
AppressEsS—“The Gospel for the Whole World.” 
(a) “The Compulsion’—Bishop Edwin D. Mouzon, D.D., Nashville, 
Tenn. 
(b) “The Promise”’—Miss Jean Kenyon Mackenzie, formerly of 
Africa. : 
BENEDICTION—The Rev. J. R. Sizoo, D.D., Washington. 


EVENING. 8.00-10.00 o’clock. In the Auditorium. 


eae OrFIcER—The Rev. William I. Chamberlain, Ph.D., New 
ork. 
PRAYER—The Rev. Charles Wood, D.D., Washington. 
AppressEs—“The Present World Situation.” 

Bishop Herbert Welch, D.D, Korea. 

Bishop Charles H. Brent, D.D., Buffalo, New York. 
BENEDICTION—The Rev. Samuel H. Chester, D.D., Nashville, Tenn. 


THURSDAY, JANUARY 29, 1925 
FORENOON. 9.30-12.00 o’clock. In the Auditorium. 


PRESIDING OrFIcER—Miss Margaret E. Hodge, New York. 
PRAYER—The Rev. L. B. Wolf, D.D., Baltimore, Md. 
THEME—“Christ: The Solution of the Problems of the World.” 

(a) ‘His Message to the Individual”’—The Rev. John McLaurin, 


India. 
(b) bart Message to Society’—Miss Mabel K. Howell, Nashville, 
enn. 
(c) “His Message to Nations and Races’—Mr. J. H. Oldham, 
{.A., London. 
(d) “The Aim and Motive of Foreign Missions’—The Rev. E. 
Stanley Jones, D.D., India. 
INTERCESSION—President W. Douglas Mackenzie, D.D., Hartford, 
Connecticut. 
BENEDICTION—The Rev. W. A. Lambeth, D.D., Washington. 


SE an 2.30-4.30 o’clock. Simultaneous Conferences. See pages 
415-418. 


AFTERNOON. 4.45-5.45 o’clock. In the Auditorium. 


Pictures were shown, beginning at 4.35. 
PRESIDING OFFICER—The Rev. J. C. Robbins, D.D., New York. 
PRAYER—The Rey. W. L. Darby, D.D., Washington. 
AppressEs—The Rev. Robert Forgan, D.D., Scotland. 
Mrs. Henry W. Peabody, Beverly, Mass. 
BENEDICTION—The Rev. Earle Wilfley, D.D., Washington. 


411 


412 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


EVENING. §8.00-10.00 o’clock. In the Auditorium. 


PRESIDING OFFICER—Bishop David Williams, D.D., London, Ontario. 
PrRAYER—The Rey. J. E. East, D.D., formerly of Africa. 
ADDRESSES— 
(a) “The Gospel in a Great Oriental City’—The Rev. William 
Axling, D.D, Japan. 
(b) “Winning a Province’—The Rev. Watts O. Pye, China. 
(c) “Movements Towards Christ in India”—Prof. John Jesudason 
Cornelius, India. 
(d) “The Gospel Among Primitive Peoples’—The Rev. H. C. 
McDowell, D.D., Africa; The Rev. C. E. Hurlburt, D.D., 
Africa. 
BENEDICTION—Bishop W. B. Beauchamp, D.D., Brussells, Belgium. , 


FRIDAY, JANUARY 30, 1925 


FORENOON. 9.30-12.00 o’clock. In the Auditorium. 


PRESIDING OrFIcER—President George W. Richards, D.D., Lancaster, Pa. 
PRAYER—The Rev. John E. Kuizenga, D.D., Holland, Mich. 
THEME—“Christian Education in the Mission Field” 
(a) “The School as an Agency in the Building of Character”— 
Miss Ida Belle Lewis, Ph.D., China. 
(b) “Christian Education and Christian Leadership’>—Dean J. D. 
MacRae, Shantung University, China. 
(c) AES ae Education and Christian Womanhood”—Miss Helen 
K. Hunt, Dean of Women in Judson College, Burma. 
(d) “The Significance of Christian Education in the Evangelizing 
Process”—President James M. Henry, Canton Christian 
College, China. 
INTERCESSION—The Rev. Robert Forgan, D.D., Scotland. 
BENEDICTION—The Rev. J. H. Taylor, D.D., Washington. 


ed 


Pao 2.30-4.30 o’clock. Simultaneous Conferences. See pages 


AFTERNOON. 4.45-5.45 o’clock. In the Auditorium. 


Pictures were shown, beginning at 4.35. 
PRESIDING OFFICER—Bishop A. R. Clippinger, D.D., Dayton, Ohio. 
PRAYER—The Rev. William B. Olmstead, Chicago. 
ApprEessEsS—The Rev. Arthur Judson Brown, D.D., New York. 
President Mary E. Woolley, Ph.D., South Hadley, Mass. 
BENEDICTION—-The Rev. Henry Beets, LL.D., Grand Rapids, Mich. 


EVENING. §8.00-10.00 o’clock. In the Auditorium. 
PRESIDING Orrickr—Mrs. Thomas Nicholson, Detroit, Mich. 
PRAYER—The Rev. Charles E. Creitz, D.D., Reading, Pa. 
ADDRESSES— 
(a) “Medical Missions’—Prof. T. Dwight Sloan, M.D., Peking 
Union Medical College, Peking. 
(b) “Women and Children in Industry in the Far East”—Miss 
Margaret E. Burton, New York. 
(c) “Sixteen Years of Campaigning for Chirst’—Dr. T. Kagawa, 


Japan. 
(d) “The Power of Christ Revealed in Personal Life’—Prof. 
Rufus M. Jones, Ph.D., Haverford, Pa. 
BENEDICTION—The Rev. George Drach, D.D., Baltimore, Md. 


PROGRAM 413 


SATURDAY, JANUARY 31, 1925 
FORENOON. 9.30-12.00 o’clock. In the Auditorium. 


PRESIDING OFFICcER—Mrs. E. H. Silverthorn, New York. 
PRAYER—The Rev. William B. Anderson, D.D., Philadelphia, Pa. 
THEME—“The Place of Foreign Missions in the Church at Home.” 
(a) “The Adequate Foreign Missionary Program of a Denomina- 
tion’—The Rev. Ralph E. Diffendorfer, D.D., New York. 
(b) “The Adequate Foreign Missionary Program in a Congrega- 
tion’—The Rev. S. W. Herman, D.D., Harrisburg, Pa. 
(c) “The Layman’s Responsibility for the Foreign Missionary 
Movement”—Mr. R. A. Doan, Columbus, Ohio. 
(d) “The Responsibility of Women in the Foreign Missionary 
Work’”—Mrs. Charles K. Roys, New York. 
(e) “The Pastor’s Responsibility for the Foreign Missionary Move- 
ment’—The Rev. Hugh T. Kerr, D.D., Pittsburgh, Pa. 
INTERCESSION—President J. Ross Stevenson, D.D., Princeton, N. J. 
BENEDICTION—The Rey. G. M. Diffenderfer, D.D., Washington. 


CE Seas ak 2.30-4.30 o’clock. Simultaneous Conferences. See pages 


AFTERNOON. 4.45-5.45 o’clock. In the Auditorium. 


Pictures were shown, beginning at 4.35. 
PRESIDING OFFICER—Bishop S. C. Breyfogel, D.D., Reading, Pa. 
PRAYER—The Rev. Charles D. Bonsack, Elgin, Ill. 
Appresses—The Rey. William P. Schell, D.D., New York. 
The Rev James Endicott, D.D., Toronto. 
BENEDICTION—The Rev. A. R. Bird, Washington. 


EVENING. 8.00-10.00 o’clock. In the Auditorium. 


PRESIDING OrFiceER—The Rev. F. H. Knubel, D.D., New York. 
PRAYER—The Rev. Jason N. Pierce, D.D., Washington. 
TuHemMe—“The Church in the Mission Field.” 
(a) “In Latin America’—The Rev. J. H. McLean, D.D., Chile. 
(b) “The Church in India”’—The Rev. Bhaskar P. Hivale, Bombay. 
(c) “In the Far East”—Bishop H. St. George Tucker, D.D., 
recently of Japan. 
(d) “The Imprisoned Splendor of the Orient”—-The Rev. Harris 
E. Kirk, D.D., Baltimore. 
BENEDICTION—The Rey. G. F. Dudley, D.D., Washington. 


SUNDAY, FEBRUARY 1, 1925 
FORENOON. 9.00 o’clock. In the Auditorium. 


(Hour of session at nine o’clock to avoid conflict with regular morn- 
ing church services.) 

PresipDING Orricer—The Rev. Paul de Schweinitz D.D., Bethlehem, Pa. 

PRAYER—The Rev. William I. Haven, D.D., New York. 

THE CoNvENTION SERMON—“The Unsearchable Riches of Christ”—The 
Rev. Canon H. J. Cody, D.D., Toronto. 

INTERCESSION—‘Spiritual Qualifications for Missionary Service at Home 
and Abroad”—Mr. Robert P. Wilder, M. A., New York. 

BeNeEpIcTION—The Rev. Allen E. Armstrong, Toronto. 


414 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


AFTERNOON. 3.00-5.00 o’clock. In the Auditorium. 


PRESIDING OFFICER—The Rev. Frank Mason North, D.D., New York. 

PrAYER—Bishop Ethelbert Talbot, Bethlehem, Pa. 

(a) Cabled Messages from China, India, Japan, and the Near East. 

(b) Fraternal messages from representatives of Holland, Scandinavia, 
France, Germany and Great Britain. 

Response on behalf of the Foreign Missions Conference of North 
America by The Rev. William I. Chamberlain, Ph. D., Chair- 
man, Committee of Reference and Counsel. 

(c) Appress—“New Forces Released Through Co-operation’—Dr. John 
R. Mott, New York. 
PraveR—Prof. Dr. Julius Richter, Berlin. 


EVENING. §8.00-10.00 o’clock. In the Auditorium. 


PRESIDING OFFICER—The Rev. Stephen J. Corey, LL.D., St. Louis, 
Missouri. 

PravEr—Prof. R. S. McClenahan, LL.D., Cairo. 

Testimonies—“Reasons Why We Go as Foreign Missionaries.”—E. War- 
ner Lentz, Lynda Irene Goodsell, Walter Judd, M.D. 

Appress—The Rev. F. F. Goodsell, D.D., Constantinople. 

Appress—The Rev. Samuel M. Zwemer, D.D., Cairo. 

BENEDICTION—The Rev. Prof. Harlan P. Beach, D.D., New Haven, 
Connecticut. 


MONDAY, FEBRUARY 2, 1925 
FORENOON. 9.30-12.00 o’clock In the Auditorium. 


PresipING OFFICER—Mr. James M. Speers, New York. 
PrayvER—Bishop /James E. Freeman, D.D., Washington. 
THEME—“The Foreign Missionary Movement in Relation to Peace and 
Goodwill Among Nations.” 
(a) “Of One Blood’—Bishop Michael Bolton Furse, St. Albans, 
England. 
(b) “Educating for Peace and Goodwill”’—Mrs. Thomas Nichol- 
son, Detroit, Michigan. 
(c) “The Will for Peace’—Prof. William I. Hull, Swarthmore, 
Pennsylvania. 
(d) “The Christian Spirit in International Relations’—The Hon, 
Newton W. Rowell, Toronto. 
INTERCESSION—Dr. John W. Wood, New York. 
BENEDICTION—The Rev. H. E. Stillwell, Canada. 


AFTERNOON. | 2.30-5.00 o’clock. Simultaneous Conferences by Boards 
and Societies. See pages 424-427. 


EVENING. 8.00-10.00 o’clock. In the Auditorium. 


PRESIDING OFFICER—The Rev. James L. Barton, D.D. 

PrAYER—Bishop William F. McDowell, D.D., Washington. 

Appress—“The Call of Our Unfinished Missionary Task’”—Dr. Robert 
E. Speer, New York. 

Prayver—The Rev. James H. Franklin, D.D., New York. 

BEenepiction—The Rev. James L. Barton, D.D. 


PROGRAM 415 


SIMULTANEOUS CONFERENCES 
THURSDAY AFTERNOON, JANUARY 29 
2.30 to 4.30 o’clock 
1, EVANGELISTIC WORK (DIRECT): 


Place of Meeting—Mt. Vernon Methodist Church, 9th and K Sts., N.W. 
Chairman Rev. A. E. ARMSTRONG. 
Secretary—Rery. A. B. Parson. 


SYLLABUS: 


1. The Evangelistic Missionary at Work’—Dr. Jonathan Goforth and 
Miss Jean Kenyon Mackenzie. 


2. “The Place of Direct Evangelistic Work in the Missionary Enterprise 
of Today.” 
(a) “What Is Its Relation to Other Phases of the Work?” 


(b) “To What Extent, If Any, Is Its Primary Place Impaired by 
the Complex Character of the Missionary Activities of 
Today ?” 

(c) “What Is the General Attitude of non-Christians in Mission 
Lands Toward Direct Evangelistic Work?” 

Discussion opened by Dr. John Aberly. 


3. “Evangelism in the Native Church.” 
(a) “To What Extent Are the Native Churches Carrying on the 
Work of Evangelism?” 
(b) “How Far May the Leadership in This Work Be Left With the 
Native Church?” 
Discussion opened by Bishop B. T. Badley, D.D. 


4, “Present Day Demands.” 
(a) “What Are the Most Urgent Demands of Evangelistic Work at 
the Present Time?” . 
(b) “Does the Present Situation Call for a Material Increase in the 
Number of Evangelistic Missionaries?” 
Discussion opened by Dr. A. F. Groesbeck. 


2. MEDICAL WORK: 


Place of Meeting—Calvary Baptist Church, 8th and H Sts, N.W. 
Chairman—P. H. J. Lerrico, M. D. 
Secretary—E, M. Dopp, M. D. 


SYLLABUS: 


1. “How Are Medical Missions Contributing to the Advance of Christian 
Civilization in Mission Lands?” 
Discussion opened by W. J. Wanless, M. D. 


2. “The Present Trend in the Policy of Medical Missions and Their Sig- 
nificance—To What Extent, If Any, Does the Creation or Devel- 
opment of the Medical Profession in Mission Lands Modify the 
Need for Medical Missions?” 

Introduced by O. R. Avison, M. D. 


3. “What Are the Most Urgent Needs Today in Connection With Medi- 
cal Missionary Work?” 
Discussion opened by J. G. Vaughan, M. D, 


416 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


3. EDUCATIONAL WORK: 
Place of Meeting—Church of the Epiphany, G St. near 13th St., N. W. 
Chairman—ReEv. ANson PHELps Stokes, D.D. 
Secretary—Rev. H. E. Stin_weE.. 


SYLLABUS: 
1. “The Contribution and Special Problems of Elementary Education.” 
Discussion opened by Dr. Ida B. Lewis. 
2. “Mission Education in Relation to the Development of Government 


Education.” 
Discussion opened by J. H. Oldham. 


3. “The Adaptation of Mission Education to the Needs of the People.” 
Discussion opened by Dr. Thomas Jesse Jones. 
4. “Union and Co-operation in Educational Work.” 
(a) In India—Rev. J. Roy Strock. 
(b) In China—Dean J. D. MacRae. 


4, AGRICULTURAL AND INDUSTRIAL: 
Place of Meeting—Concordia Church, G and 20th Sts, N.W. 
Chairman—Rev. THomAs S. DonoHUGH. 


SYLLABUS : 
1. “Why the Missionary Forces Must in Many Fields Deal With Agri- 
culture and Simple Industries.” 
Discussion opened by Dr. Thomas Jesse Jones. 
2. “Relation of Agriculture to Village Work in India.” 
Discussion opened by Principal W. J. McKee. 
3. “Present Types of Successful Agricultural Work on Foreign Fields.” 
(a) “Agricultural Education in Colleges.” 
(b) “Central Training Schools.” 
(c) “Farm Settlements.” 
(d) “Agricultural Extension Work.” 
Discussion. 
4. “How the United States Department of Agriculture May Co-operate 


With Agricultural Missionaries.” 
Introduced by Dr. W. A. Taylor, Chief of the United States 


Bureau of Plant Industry. 
5. “Special Problems of Agricultural and Industrial Missions.” 
Introduced by Dr. Homer LeRoy Shantz. 
Discussion. | 


5. SOCIAL SERVICE: 
Place of Meeting—Metroplitan Methodist Church, John Marshal Place 


and C Street, N.W 
Chairman—Pror. D. J. FLEMING. 


SYLLABUS: 

Co-operative credit societies, agricultural setlements and other forms of 
economic betterment—famine, earthquake, and flood relief, welfare 
directors of factories, social surveys, schools as community centers, 
criminal reclamation, adult education, institutional churches, social 
settlements. 

1. “What is the Range and Importance of the Social and Community 

Service Actually Being Carried on By Missions ?”—Rev. T. Kagawa. 

2. “Why Should Such Work Be Carried on by Mission Boards ?”—Rev. 
Alden H. Clark. 

3. “What Emphasis Should Be Placed on This Work in the Education 
of the Home Churches?”—Dr. William P. Schell. 

4. “What New Kinds of Social and Community Service (if any) Should 
Be Taken Up By Missionary Agencies?” 


PROGRAM | 417 


6. CHRISTIAN LITERATURE: 


Place of Meeting—First Congregational Church, 10th and G Sts., N.W. 
Chairman—Dr. Cornetius H. Patton. 
Secretary—Dr. A. L. WarNsHUIS. 
SYLLABUS: 
1. The Present Situation and the Urgent Needs—How Far These Are 
Being Met in— 
(a) Moslem Lands—Dr. Samuel M. Zwemer. 
(b) China—Dr. Donald MacGillivray, 
(c) India—Dr. John Aberly. 
(d) Africa—Miss Jean Kenyon Mackenzie. 
Questions. 


2, “The Training and Development of Good Writers.” 
Discussion introduced by Dr. Frank Rawlinson. 


3. “The Urgent Necessity of Co-operation.” 
Discussion opened by Dr. A. L. Warnshuis. 


7. WORK AMONG MOHAMMEDANS: 
Place of Meeting—Church of the Covenant, 18th and M Sts, N.W. 
Chairman—Dr. WitttAM B. ANDERSON. 
Secretary—FRANK V. SLACK. 


SYLLABUS: 
GENERAL THEME—“The New World of Islam.” 


1. “The Intellectual Movement Among Moslems.” 
Discussion opened by Dr. R. S. McClenahan. 


2. “Moslem Aggression in Africa.” 
Discussion opened by Prof. Dr. Julius Richter. 


3. “The Moslem Situation in India.” 
Discussion opened by Dr. Samuel M. Zwemer. 


8. EDUCATING THE CHURCH IN FOREIGN MISSIONS: 
Place of Meeting—New York Avenue Presbyterian Church, New York 
Ave. between 13th and 15th Sts. 
Chairman—Miss GERTRUDE SCHULTZ. 
Secretary—F. D. CoGSWELL, 


SYLLABUS! 
1. “To What Extent Is the Church Being Reached Today By Missionary 
Education?” 
2. “What Some Churches Are Doing.” 
3. “Adequate Objectives and Means for Their Realization.” 
4. “The Church School of Missions.” 
5. “Educating Through Mission Study.” 


(a) “Types of Groups and Relative Values.” 
(b) “Present Status and Future Possibilities.” 


6. “Training Our Leaders.” 
(a) “What Type of Leadership Is Required?” 
(b) “Are the Facilities for Training Leaders Adequate?” 


418 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


9. RECRUITING AND. TRAINING FOR MISSIONARY SERVICE: 
Place of Meeting—Luther Place Memorial Church, 14th and N Sts., N.W. 
Chairman—PRESIDENT DoucLtas MACKENZIE. 

Secretary—Dr. FRANK K. SANDERS. 


SYLLABUS: 
1. Opening Address by the Chairman—President Mackenzie. 


2. “Suggestions from German Experience in the Training of Mission- 
aries’—Prof. Dr. Julius Richter. 


3. “What Are the Essential Questions to be Considered in Determining 
the Fitness of a Candidate for Appointment?” 
Introduced by Rev. William N. Wysham. 


4. “Is It Vitally Necessary That the Board Shall Determine in Advance 
the Region and Character of a Candidate’s Future Service and 
Make Direct Arrangements for His Special Training?” 

Introduced by Prof. E. D. Soper. 


5. “What Are the Essential Elements in a Program of Special Training 
at Home?” 
(a) “For Theological Students?”—Prof. Homer C. Wark. 


(b) “For Other Forms of Professional Service?”—Dean Edward 
W. Capen, Ph.D. 


(c) “For College-bred Women Without Previous Theological Train- 
ing?’—Mrs. Hume R. Steele. 


FRIDAY AFTERNOON, JANUARY 30 
2.30 to 4.30 o’clock 
1, JAPAN: 


Place of Meeting—Mt. Vernon Methodist Church, 9th and K Sts., N.W. 

Chairman—Dr. E. H. RAwLincs. 

Secretary—Dr. S. G. ZIEGLER. 

SYLLABUS: 

1. “The Strength and Weakness of the Christian Church in Japan 
Todayz 
(a) “As Seen by a Japanese Leader”—Reyv. T. Kagawa. 
(b) “As Seen by a Missionary”—Dr. William Axling. 

2. “Forces in Japan Helping and Hindering the Progress of the Christian 
Movement.” 


(a) “In the Field of Religion, Literature, and International Rela- 
tions’—Bishop H. St. George Tucker, D.D. 


(b) “In the Field of Industry, Government, Family Life, Education 
and Social Conditions’”—Miss Isabelle McCausland. 


3. “What Are the Chief Contributions Needed From the Christians of 
North America ?” 
(a) “The Missionary Force—Kind, Number, Relationships.” 
(b) “Special Lectures and Deputations.” 
(c) “Money—For What Objects and on What Terms.” 


(d) ‘Race Relations—Christianizing Legislation and Social Con- 
tacts.” 


Discussion opened by Rev. A. K. Reischauer. 


PROGRAM 419 


2. KOREA: 
Place of Meeting—Grace Reformed Church, 15th Street, N.W., between 
Rhode Island Avenue and P Street. 
Chairman—Dr. CuHarrtes R. ErpMAN. 
Secretary—Mrs. G. Ernest Fores. 


SYLLABUS: 
1, “Present Conditions in Korea in Relation to the Missionary Enter- 
prise.” 
Discussion opened by Bishop Welch and Mrs. Welling T. 


Cook. 


2. “The Development of the Korean Church. 
(a) “In Self-support.” 
(b) “In Self-government.” 
(c) “In Spiritual Power.” 
(d) “In Foreign Missions.” 
Introduced by O. R. Avison, M.D. 
3. “The Challenge of Korea to the Home Churches.” 
(a) “The Challenge of Opportunity.” 


(b) “The Challenge of Achievement.” 
Introduced by Rev. C. N. Weems. 


3 CHINA: 
Place of Meeting—Metroplitan Methodist Church, John Marshal Place 
and C Street, N.W. 
Chairman—Dr. JAMES H. FRANKLIN. 
Secretary—Dr. GrorcE T. Scort. 


SYLLABUS: 
1. “Outstanding Instances of Recent Missionary Advance.” 


2. “The Christian Church in China.” 

(a) “What is the Present Status of the Chinese Church (1) in the 
National Life of the People, (2) in Its Leadership, (3) as an 
Agency in China’s Evangelization?” 

(b) “How Far Has the Christian Church in China Advanced in Self- 
government, Self-support and Spiritual Power?” 

(c) “In the Light of Present Development, What Hope Does It 
Carty ts 

(d) “What Are Its Special Problems?” 

(e) “What is the Relation of the Chinese Church to Our Home 
Churches?” 

Discussion opened by Dr. Frank Rawlinson. 
3. “Features of the Present-day Situation in China With Which the 
Home Churches Should be Challenged.” 

(a) “How Far is the Country ‘occupied’ by Christian Missions?” 

(b) “Are There Areas or Special Groups Upon Which An Imme- 

diate Emphasis Should be Laid?” 

(c) “What Features of the So-called Renaissance Movement in China 
Carry Particular Significance for Christianity?” 

(d) What Challenge Does the Industrial Development in China 
Present to the Christian Church?” 

(e) “What Has Been the Effect of the Present Intellectual Awaken- 
ing Upon the Womanhood of China?” 

(f) “How Far Is the Present Missionary Force Adequate?” 
Discussion introduced by Rev. Milton T. Stauffer. 


420 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


4. INDIA: 


Place of Meeting—Calvary Baptist Church, 8th and H Sts., N.W. 
Chairman—Dr. WILLIAM I. CHAMBERLAIN. 
Secretary—WitLiAM B. LIppHARD. 
SYLLABUS: 
1. “India’s Present Need and How That Need is Being Met by the 
Christian Message.” 
Discussion opened by Dr. E. Stanley Jones and Mr. 
R. B. Manikam. 
2. “The Native Church in India.” 
(a) “What is Its Present Status?” 
(b) “How Far Has It Advanced in Self-government, Self-support 
and Spiritual Power ?” 
(c) “What Are Its Special Problems?” 
(d) “In eer Light of Present Developments, What Hope Does It 
arry?” 
(e) “What is Its Relation to Our Home Churches?” 
Discussion introduced by Rev. J. H. Warnshuis and Mr. 
B. P. Hivale. 
3. “Features of the Present-day Situation in India With Which the Home 
Church Should be Challenged.” 
(a) “How Far is the Country ‘occupied’ ?” 
(b) “Upon What Areas or Social Groups Should An Immediate Em- 
phasis be Laid?” 
(c) “How Far is the Present Missionary Force Adequate?” 
(d) “To What Extent and in What Departments Can Union or Co- 
operative Work be Effectively Carried on?” 
(e) “What Are the Outstanding Weaknesses and What Are the Main 
Features of Strength in Missionary Work as Carried on in 
India Today?” 
Discussion opened by Dr. Alden Clark and Prof. J. J. 
Cornelius. 


5. SIAM AND MALAYSIA: 


Place of Meeting—Church of the Covenant, 18th and M Sts., N.W. 
Chairman—Dr. JoHN R. Epwarps. 

SYLLABUS: 

. “German Missions in Malaysia”—Dr. Schlunk and Dr. Bettin. 

. “Missions in the Dutch Indies’—Baron Van Boetzelaer. 

. “Missions in Siam’”—Miss Bertha A. Blount. 

. “Mohammedanism in Malaysia”’—Dr. Samuel M. Zwemer. 


Whe 


6. PHILIPPINES: 


Place of Meeting—Church of the Epiphany, G St. near 13th St., N.W. 
Chairman—Dr. JoHN W. Woop. 
SYLLABUS: 
1. “Features of the Present-day Situation in the Philippines With Which 
the Home Churches Should Be Challenged.” 
Introduced by Dr. J. C. Robbins. 
2. “Progress and Promise. 
(a) “In Industrial Work”—H. F. Stuart. 
(b) “In Medical Work”—Miss Eliza R. Davis. 
(c) “In Educational Work.” 
(d) “In Evangelization of Primitive Tribes’—Rev. E. A. Sibley. 
3. “The Native Church in the Philippines.” 
(a) “What is Its Present Status?” 
(b) “How Far Has It Advanced in Self-government, Self-support and 
Spiritual Power?” 
(c) “What Are Its Special Problems?” 
(d) “In the Light of Present Developments, What Hope Does It 
Carry?” 
Introduced by Dr. George W. Wright. 


PROGRAM 421 


7. NEAR EAST: 


Place of Meeting—First Congregational Church, 10th and G Sts., N.W. 
Chairman—Canon S. Goutn. 

SYLLABUS: 

. “In Turkey”—Dr. Fred F. Goodsell. 

. “In Syria”—Miss Margaret B. Doolittle. 

. “In Palestine’—Mr. Kenneth Maclennan. 

. “In Egypt”—Dr. R. S. McClenahan. 


- Go DR) 


8. AFRICA: 


Place of Meeting—Vermont Avenue Christian Church, Vermont Avenue 
above N Street, N.W 

Chairman—Dr. STEPHEN J. Corey. 

Secretary—Rev. Morris H. Eunes. 


SYLLABUS: 
1. “The Present Situation in Africa and the Significance to Missions of 
Recent Developments.” 
Discussion introduced by J. H. Oldham. 
2. “Our Educational Opportunity in Africa.” 
Discussion opened by Dr. Thomas Jesse Jones. 
3. “The Development of the Native Church in Africa.” 
(a) “In French Africa”—M. Daniel Couve. 
(b) “In East Africa”—Rev. Charles E. Hurlburt. 
(c) “In the Congo”—Rev. Herbert Smith. 
(d) “In West Africa”—Rev. H. C. McDowell. 
Discussion. 


9. LATIN AMERICA: 


Place of Meeting—Foundry Methodist Church, 16th St., near P St., N.W. 
Chairman—BisHop FrAncis J. MCCONNELL. 
Secretary—Dr. SAMUEL G. INMAN. 


SYLLABUS: 
1. “Recent Outstanding Social Developments in Latin America and Their 
Missionary Significance.” 
Discussion opened by Dr. J. H. McLean. 
2. “The Indians of Latin America—the Appeal They Present and the 
Obligations We Face.” 
Introduced by Dr. H. C. Tucker. 
3. “Special Fields of Service in Which Latin Americans Need and Wel- 
come the Help of the Christian Forces of Other Countries.” 
Discussion opened by J. C. Field. 


10. RECRUITING AND TRAINING FOR MISSIONARY SERVICE: 


Place of Meeting—Luther Place Memorial Church, 14th and N Sts., N.W. 
Chairman—PRESIDENT W,. DoucLAs MACKENZIE. 
Secretary—Dr. FRANK K. SANDERS. 


SYLLABUS: 

1. “How Can a Candidate in Professional Training for Service in Medi- 
cine, Education, Agriculture, etc., Best Be Enabled to Secure the 
Religious Background and Knowledge Necessary for His Mission- 
ary Service?” 

Discussion opened by Dr. J. Lovell Murray. 

2. “How Shall We Best Promote the Development of the Spiritual Life 
of the Candidate in Training?” 

Discussion opened by Dr. W. B. Anderson. 

3. “How Can the Biblical Instruction of Missionary Candidates Be Used 
to Fit Them to Become Efficient Bible Teachers?” 

Introduced by Prof. Caroline L. Palmer. 
4. “Some Observations on Missionary Training’—Mr. J. H. Oldham. 


422 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


11. FOREIGN MISSIONS IN THE CHURCH SCHOOL: 


Place of Meeting—New York Avenue Presbyterian Church, New York 
Avenue between 13th and 14th Streets. 
Chairman—Dr. J. C. RoBEertson. 
Secretary—FRANKLIN D. CoGswELL. 
SYLLABUS: 
1. “The Place of Foreign Missions in the Program of the Church School.” 
2. “The Missionary Opportunity Presented and the Objective to Be 
Sought in— 
(a) “The Sunday Session.” 
(b) “The Week-day Session.” 
(c) “The Daily Vacation Bible School.” 
3. “Some Best Methods Now in Use.” 
4. “Material Now Available and Material Required.” 


SATURDAY AFTERNOON, JANUARY 31 
2.30 to 4.30 o’clock 


1. FOREIGN MISSIONS IN THE DENOMINATIONAL PROGRAM: 


Place of Meeting—Calvary Baptist Church, 8th and H Sts., N.W. 
Chairman—Dr. RAtpo E. DIFFENDORFER. 
A discussion of the very highest importance on the place of 
Foreign Missions in the life and work of the Denomination. 


2. FOREIGN MISSIONS IN THE CONGREGATION OR PARISH: 


Place of Meeting—First Congregational Church, 10th and G Sts., N. W. 

Chairman—Dr. Hucu T. Kerr. 

Secretary—Rev. RayMOND L. EpIE. 

SYLLABUS: 
1. “An Adequate Foreign Mission Program for the Congregation’— 
Presented by Prof. J. C. Archer. 

Discussion. 

2. “What Some Churches Are Doing.” 

3. “Men and the Missionary Enterprise.” 
Discussion introduced by Dr. Ernest Hall. 

4. “Cultivating the Missionary Prayer Life of the Congregation.” 
Discussion introduced by Mrs. Hume R. Steele. 


3. FOREIGN MISSIONS AND THE NEW GENERATION: 


Place of Meeting—New York Avenue Presbyterian Church, New York 
Avenue between 13th and 14th miners. 
Chairman—Miss RutH I. SEABURY. 
Secretary—FRANKLIN D, CoGSWELL. 
SYLLABUS: 
1. “Our Educational Responsibility to the New Generation in View of 
the Development of the Foreign Missionary Enterprise.” 


2. “The Home as a Missionary Agency in Its Relationship to the New 
Generation.” 

3. “The Responsibility of Young People’s Organizations to the Mis- 
sionary Undertaking.” 

4. “Foreign Missions in— 


(a) “High Schools.” 
(b) “Denominational Colleges.” 
(c) “Universities.” 
(d) “Theological Seminaries.” 
5. “The Content Required in the Missionary Education for the New 
Generation.” 


4. STEWARDSHIP AND FOREIGN MISSIONS: 
Place of Meeting—Metropolitan Methodist Church, John Marshal Place 
and C Street, N.W. 
Chairman—Dr. WitiiAM E. LAMPE, 
Secretary—Dr. Harry S. MYErs. 


PROGRAM 423 


SYLLABUS: 


1. “Stewardship as Related to Our Foreign Mission Obligation.” 
Discussion opened by Dr. Harry S. Myers. 

2. “Stewardship as Practiced on the Mission Fields.” 
Discussion introduced by O. R. Avison, M.D. 

3. “How We Can Help the Churches on the Foreign Field in Their 

Development of Stewardship.” 

Discussion opened by David McConaughy. 

4. “Stewardship Materials and Their Use.” 
Introduced by Dr. Luther E. Lovejoy. 

5. “The Promotion of Stewardship in a Local Church.” 
Discussion opened by Rev. M. E. Melvin. 


5. RECRUITING AND TRAINING FOR MISSIONARY SERVICE: 
Place ae Meeting—Luther Place Memorial Church, 14th and N Sts., 


rari OES: apa W. Dovuctas MACKENZIE. 
Secretary—Dr. FRANK K. SANDERS. 
SYLLABUS: 

1. “What Measures at Home or on the Field Can Be Taken to Secure the 
Wisest Guidance in the Language Study of Every New Mis- 
sionary?” 

Introduced by Prof. Harlan P. Beach. 

2. “What Steps Ought to Be Taken to Insure That the First Furlough 
Shall Be Used for the Further Training Which the First Term on 
the Field Has Shown to Be Necessary?” 

Introduced by Miss Helen B. Calder. 
3. “Should a Fresh Emphasis Be Laid on the Selection and Training of 
Sahay Christians for Missionary Work Among Their Own 
ople. ” 
ay En Their Own Country ?”—Dr. Frank Rawlinson. 
(b) “From Among Oriental Students in America?”—Mr. Chas. D. 
Hurrey. 


6. TRANSLATION AND DISSEMINATION OF THE BIBLE: 


Place of Meeting—Church of the Covenant, 18th and M Sts., N.W. 
Chairman—Dr. Witi1AM I. HAVEN. 
Secretary—Dr. W. B. Cooper. 
SYLLABUS: 
1. “The Bible for All Peoples’—Mr. James Wood. 
2. “The Bible in Their Own Tongue.” 
Introduced by Dr. Henry A. Stimson, with George R. 
Heath, Paul Burgess and E. H. Richards participating. 
3. “The Bible in the Mission Field.” 
(a) “In the Far East’—Rev. Donald MacGillivray, D.D. 
(b) “In the Near East”—Rev. Arthur C. Ryan, D.D. 
(c) “In Latin America”—Rev. H. C. Tucker, D.D. 
4. es Tyndale Celebration—Four Hundred Years and Their Chal- 
enge.’ 
Introduced by Dr. W. B. Cooper. 


7. RELIGIOUS EDUCATION IN THE MISSION FIELD: 

Place of Meeting—Church of the Epiphany, G St. near 13th St., N.W. 

Chairman—Mr. J. H. OLDHAM. 

Secretary—Dr. Eric M. Nort. 

SYLLABUS: 

This Conference reviewed from as many different angles as possible 
this vitally important subject with a view to discovering how all 
forms of missionary activity might be most effectively directed to- 
ward building up Christian character. 


424 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


CONFERENCES OF FOREIGN MISSION BOARDS AND 
SOCIETIES 


MONDAY AFTERNOON—2:30 to 5:30 


CANADA 


BAPRTIS(S 


Canadian Baptist Foreign Mission Board. 
Women’s Baptist Foreign Missionary Society of Ontario (West). 
Women’s Baptist Foreign Missionary Society of Eastern Ontario and 
Quebec. 
United Baptist Woman’s Missionary Union of the Maritime Provinces. 
Leader—Rev. H. E. STiL_Wwe wt. 
Place of Meeting—Foundry Methodist Church. 


CHURCH OF ENGLAND 


Missionary Society of the Church of England in Canada. 
Woman’s Auxiliary to the Missionary Society of the Church of England 
in Canada. 
Leader—Rev. Canon S. Gout, M.D., D.C.L. 
Place of Meeting—Foundry Methodist Church. 


METHODIST: 


Missionary Society of the Methodist Church, Canada. 

Woman’s Missionary Society of the Methodist Church, Canada. 
Leader—ReEv. JAMEs Ennicortt, D.D. 
Place of Meeting—Foundry Methodist Church. 


PRESBYTERIAN: 


Board of Foreign Missions, Presbyterian Church in Canada. 
Woman’s Missionary Society, Presbyterian Church in Canada, Eastern 
Section and Western Section. 
Leader—PrRincipPAL ALFRED GANDIER, LL.D. 
Place of Meeting—Foundry Methodist Church. 


UNITED STATES 


BAPTIST, NORTHERN CONVENTION: 


American Baptist Foreign Mission Society. 

Woman’s American Baptist Foreign Mission Society. 
Leader—Rev. W. H. Bow er, D.D. 
Place of Meeting—Calvary Baptist Church, 8th and H Sts. 


BRETHREN, CHURCH OF (DUNKERS): 


General Mission Board of the Church of the Brethren. 
Leader—Rev. OtHo WINGER, D. 
Place of Meeting—North Carolina Avenue Church of the Brethren, North 
Carolina Ave. and 4th St., S.E. 


PROGRAM 425 


CHRISTIAN CHURCH: 
Mission Board of the Christian Church, Foreign Department. 
Woman’s Mission Board of the Christian Church, Foreign Department 
Leader—Rev. W. H. Denison, D.D. 
Place of Meeting—New Ebbitt Hotel, 14th and F Sts., N.W. 


DISCIPLES OF CHRIST (CHRISTIAN): 
United Christian Missionary Society. 
Leader—Rev. STEPHEN J. Corey, LL.D. 
Place of Meeting—Vermont Avenue Christian Church, Vermont Ave. 
near N Street. 


CONGREGATIONAL: 
American Board of Commissioners for Foreign Missions. 
Woman’s Board of Missions. 
Woman’s Board of Missions of the Interior. 
Woman’s Board of Missions for the Pacific. 
Leader—Rev. Oscar E. Maurer, D.D. 
Place of Meeting—First Congregational Church, 10th and G Sts., N.W. 


CHURCH OF GOD: 
Missionary Board of a Church of God. 
Leader—Rev. J. W. Pu 
Place of Mecha Chay: of God, 15th and D Sts., S.E. 


CHURCHES OF GOD: 


Board of Missions of the Churches of God in N. A. 
Leader—Reyv. J. L. UPDEGRAPH. 
Place of Meeting—New Ebbitt Hotel, 14th and F Sts., N.W. 


EPISCOPAL: 


Domestic and Foreign Missionary Society of the Protestant Episcopal 
Church in the United States of America. 
Woman’s Auxiliary to the Domestic and Foreign Missionary Society of 
the Protestant Episcopal Church in the United States. 
Leader—Joun W. Woon, D.C.L. 
Place of Meeting—Church of the Epiphany, G St. bet. 13th and 14th Sts. 


EVANGELICAL SYNOD: 


The Board of Foreign Missions of the Evangelical Synod of North 
America. 
Leader—Rev. CHARLES ENDERS. 
Place of Meeting—Concordia Church, 20th and G Sts., N.W. 


EVANGELICAL: 


Missionary Society of the Evangelical Church. 

Woman’s Missionary Society of the Evangelical Church. 
Leader—Rev. B. R. WIENER. 
Place of Meeting—Hotel Hamilton, 14th and K Sts. 


FRIENDS: 


American Friends Board of Foreign Missions. 

Board of Missions of the Friends Church of California. 

Mission Board of Philadelphia Yearly Meeting of Friends. 

Friends Foreign Missionary Society of Ohio Yearly Meeting. 
Leader—Rev. B. Wits BEeEpE. 
Place of Meeting—Friends Meeting House, 13th and Irving Sts., N.W. 


426 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


LUTHERAN: 


Board of Foreign Missions of the United Lutheran Church in America. 


Board of Foreign Missions, Augustana Synod of the Lutheran Church. 
Leader—Rev. L. B. Wotr, D.D. 


Place of M eeting—Luther Place Memorial Church, 14th Street and Ver- 
mont Avenue, N.W. 


Board of Foreign Missions of the Evangelical Lutheran Joint Synod of 
Ohio and Other States. 
Leader—Rev. J. H. SCHNEIDER. 


Place of Meeting—Grace Lutheran Church, Joppa Hall, 9th and Upshur 
Stsip PNW. 


Lutheran Board of Missions. 
Leader—Rev. JOHAN Mattson, 


MENNONITE: 
Mennonite Board of Missions and Charities. 
Leader—BisuHop S. C. Yoper, Litt. B.S 
Place of Meeting—Mennonite Mission Hall. 


METHODIST EPISCOPAL: 


Board of Foreign Missions of the Methodist Episcopal Church. 


Woman’s Foreign Missionary Society of the Methodist Episcopal 
Church. 


Leader—Rev. Joun R. Epwarps, D.D. 


Place of Meeting—Union Methodist Episcopal Church, 20th St. bet. H 
St. and Pennsylvania Ave., N.W. 


METHODIST EPISCOPAL, SOUTH: 


Board of Missions of the Methodist Episcopal Church, South. 


Woman’s Missionary Council of the Methodist Episcopal Church South. 
Leader—Rev. W. W. Pinson, D.D 


METHODIST, FREE: 
General Missionary Board of the Free Methodist Church of North 
America. 


Woman’s Missionary Society of the Free Methodist Church of North 
America. 


Leader—Rev. WILLIAM B. OtmMsTEAD, M.A. 


METHODIST PROTESTANT: 
Union Board of Foreign Missions. 
Leader—Rev. J. C. Broomrietp, D.D. 


Phate of Meeting—Rhode Island Avenue Methodist Protestant Church, 
Rhode Island Ave. and Ist St, N.-W. 


MORAVIAN: 
The Society of the United Brethren for Propagating the Gospel Among 


the Heathen. 
Leader—Pavuu pe Souwernitz, D.D. 


PRESBYTERIAN, U. S. A. (NORTH) 
Board of Foreign Missions of the Presbyterian Church in the United 
States of America. 
Leader—PresipentT J. C. R. Ewrne, D.D. 


Place of Meeting—New York Avenue Presbyterian Church, New York 
Ave. and 13th St. 


PROGRAM 427 


PRESBYTERIAN, U. S. (SOUTHERN) 
Executive Committee of Foreign Missions of the Presbyterian Church 
in the United States. 
Woman’s Auxiliary of the Presbyterian Church in the United States. 
Leader—Dr. J. P. McCattie. 
Place of Meeting—Assembly Room, Powhatan Hotel, 18th St. and Penn- 
sylvania Ave., N.W. 


PRESBYTERIAN, REFORMED: 
Board of Foreign Missions of the Synod of the Reformed Presbyterian 
Church in N. A. 
Leader—Rev. WALTER McCarroiz, D.D. 
Place of Meeting—St. James Hotel, 6th St. and Pennsylvania Ave. 


PRESBYTERIAN, UNITED: 
Board of Foreign Missions of the United Presbyterian Church of North 
America. 
ome General Missionary Society of the United Presbyterian Church 
ofSNvA. 
Leader—Rev. W. B. ANpverson, D.D. 
Place of Meeting—Wallace Memorial United Presbyterian Church, New 
Hampshire Ave. and Randolph St., N.W. 


REFORMED IN AMERICA: 


Board of Foreign Missions of the Reformed Church in America. 
Woman’s Board of Foreign Missions of the Reformed Church in 
America. 
Leader—F. M. Porter. 
Place of Meeting—New York Avenue Presbyterian Church, New York 
Ave. and 13th St. 


REFORMED, CHRISTIAN: 


Christian Reformed Board of Missions. 
Leader—Rev. Henry Beets, LL.D. 


REFORMED IN THE UNITED STATES: 
Pi of Foreign Missions of the Reformed Church in the United 
tates. . 
Woman’s Missionary Society of the General Synod of the Reformed 
Church in the United States. 
Leader—Rev. ALLEN R. BARTHOLOMEW, D.D. 
Place of Meeting—Grace Reformed Church, 1405 Fifteenth St., N.W 


SCHWENKFELDER: 


Home and Foreign Board of Missions 
Met with Congregational group in 
First Congregational Church, 10th and G Sts., N.W. 


UNITED BRETHREN: 


Foreign Missionary Society of the United Brethren in Christ. 
Woman’s Missionary Association of the United Brethren in Christ. 
Leader—Rey. S. G. Zrecier, D.D. 
Place of oe eeting—United Brethren Memorial Church, North Capital and 
treets. 


UNIVERSALIST: 
Board of Foreign Missions. 
Leader—Rev. Rocer F. Etz. 
Place of Meeting—Church of Our Father, 13th and K Sts. 


ORGANIZATION OF THE CONVENTION 


COMMITTEE OF ARRANGEMENTS 


Dr: James .15 Bactons Ce eniewse wis cae ss wy os ae nade eb renee anes Chairman 
Dra Josephs Giz RODDIIS 5 cca eoare « oro thee bats ar ee ee ele Vice-Chairman 
Fennel Pie Cirnet iar carci assscoie ase vase c S-oee Gis ats elute nan alana Catreare Secretary 
Alived + Hoa Mar hing oe sls, sieela spades bir a stile /4 ulcietauh Sey ania lorgeiete aie Treasurer 

Miss Helen Calder Dr. Frank Mason North 

Dr. William I. Chamberlain Dr. E. H. Rawlings 

Dr. Stephen J. Corey Mrs. Charles K. Roys 

Dr. George Drach Dr. William P. Schell 

Dr. James Endicott Dr. Egbert W. Smith 

Miss Mabelle Rae McVeigh Mrs. Hume R. Steele 

Mrs. Thomas Nicholson Dr. John Wilson Wood 
Leslie (Bi Mission se a ve ee a eee Assistant Secretary and Registrar 
Win: PowMcCulloch ic 1 peers ou eee ited cok eee ees Assistant Secretary 
J Pits Pe PTR T RAE TA peat Meee ee Mig BLL aA EAE Ltd Assistant Registrar 
BlarrycGe Pricstears eee aaer we vats Secretary of Simultaneous Conferences 
PRESS). COMMITTRE Dui eatin is ate teers Arthur E. Hungerford, Chairman 
COMMITTEE ON DaiLy BULLETIN.......... Dr. J. Lovell Murray, Chairman 


Miss Corilla Brodnax 


EXHInlt. \COMMITTER A 2.4. ee een Miss Hollis W. Hering, Chairman 
Dr. Gilbert LeSourd 
Clarence C. Dittmer 


COMMITTEE “ON, USHERS. 2 ooo 2 Se ee ae .E. W. Hearne, Chairman 
COMMITTEE ON FRATERNAL DELEGATES...... Dr. A. L. Warnshuis, Chairman 


COMMITTEE CN ENTERTAINMENT OF SPEAKERS AND LEADERS, 
Wm. G. Schram, Chairman 


COMMITTEE ON RAILWAY ARRANGEMENTS........ Frank E, Binns, Chairman 
PRECEN TOR Scho ote, sans Mi calgede rte mere Prof. Charles C. Washburn 
PIANISTS #29 03 think ooesu te cease Miss Blanche Geary; Mrs. H. J. Williams 


Loca ARRANGEMENTS COM MITTEE— 
Dr. W. S. Abernethy, Chairman; Harry L. Heinzman, Secretary; 
Rex Hopper, Assistant Secretary. 


HOsPrraLivy  COMMITPER dso eee eee ee <n o« E. H. de Groot, Jr., Chairman 


COMMITTEE ON PULPIT SUPPLY............0. Dr. W. L. Darby, Chairman 


OFFICIALS 429 


OFFICERS OF THE FOREIGN MISSIONS CONFERENCE 
OF NORTH AMERICA 


CARN a rear ad ie tien BE oo as Rev. Frank Mason Nortu, D.D. 
Fer st Vice iin P 0. oes Seem views ia ead he Str Ropert A. FALCONER 
366000 <1 $0O-G ROUTING a 6 cece be ae save calear weds Mrs. ANNA R. ATWATER 
Se TL Teas We Ag et Fre eee Se AE POR FENNELL P. TURNER 
LR TTS hie POPC LO SPO LN OT EEE tee A EE AtFrep E. MARLING 
PL DUORIEVONOCYCIODY occ NCE AIM: Olas iv Sela See Or beeen W. Henry GRANT 


COMMITTEE OF REFERENCE AND COUNSEL . 
(The Standing Committee of the Conference) 


GCRUASIMANTI OE ec R eer ee eek Rev. Witu1AM I. CHAMBERLAIN, Ph.D. 
ste-C ROUSING. oe chek os OF COREE Ee oh wi we as Rey. JAMES Enpicott, D.D. 
UL OLOINp A CCTELOIY feta a Pre Nears tue vis GWA Mrs. Hume R. STEELE 
Assistant Recording Secretary............. Rev. Frank K. SANvErRs, Ph.D. 
DS ECLELASIONS ect view ine ao iano FENNELL P. TurNeER; LeEst1ce B. Moss 
EE OSUT CE eae fen co Ce aes hor Bina oie ee os wee Cole ALFRED E, MARLING 

William B. Anderson Miss Mabelle R. McVeigh 

Allen E. Armstrong John R. Mott 

Mrs. Anna R. Atwater Mrs. Thomas Nicholson 

Allen R. Bartholomew B. H. Niebel 

James L. Barton Frank Mason North 

Charles D. Bonsack Cornelius H. Patton 

Miss Helen B. Calder E. H. Rawlings 

William I. Chamberlain Joseph C. Robbins 

Stephen J. Corey William P. Schell 

Paul de Schweinitz Egbert W. Smith 

Thomas S. Donohugh Robert E. Speer 

George Drach James M. Speers 

James Endicott Mrs. Hume R. Steele 

William I. Haven J. G. Vaughan 

Miss Margaret E. Hodge George Grafton Wilson 

A. T. Howard John W. Wood 


Miss Sarah S. Lyon 


Ex-Officio: 


W. HeNry GRANT ALFRED E, MARLING FENNELL P. TURNER 


430 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


CONVENTION COMMITTEES IN WASHINGTON 
GENERAL COMMITTEE 
Rev. W. S. Abernethy, D.D., Chairman 
Rev. W. L. Darby, D.D., Secretary Rev. Murray Kenworthy 
Holcombe G. Johnson, Treasurer Rev. W. A. Lambeth, D.D, 


Rev. B. F. Bryan, D.D. Rev. J. N. Pierce, D.D. 
Rev. G. M. Diffenderfer, D.D. Rev. H. H. Ranck, D.D. 
Rev. G. F. Dudley, D.D. Rev. J. H. Straughn, D.D. 
Rev. C. E. Fultz, D.D. Rev. J. H. Taylor, D.D. 
Rev. J. Phelps Hand, D.D. Rey. Earle Wilfley, LL.D. 
Rev. C. E. Hawthorne Rev. Charles Wood, D.D. 


FINANCE COMMITTEE 
Holcombe G. Johnson, Chairman 


A. G. Bishop Fred L. Fishback 
W. Sinclair Bowen, M.D. T. A. Groover, M.D. 
Rufus P. Clarke Harold Hayden 

F. A. Coffin Paul E. Lesh 

J. H. Cooper H,. D. Ormsby 
Charles Easterly S. J. Richards 


W. McK. Stowell 


HALLS AND CHURCHES 
Rev. W. A. Eisenberger, Chairman 
Rev. L. C. Clarke, D.D. Percy F. Foster Mrs. H. S. Irwin 


HOSPITALITY COMMITTEE 
E. H. DeGroot, Jr., Chairman 


Burns C. Downey Mrs. W. A. Metz 

L. W. Glazebrook, M.D. Mrs. John Nelson Mills 
Mrs. J. M. Heagy Chas. Warden 

Harry L. Hoskinson Robert Zacharias 
Norton M. Little C. J. Ziegler 


Rev. C. S. Longacre 


PUBLICITY COMMITTEE 

Rey. H. E. Dickens, Chairman 
B. A. Harlan Gardner Johnson 
J. R. Hildebrand Jas. P. Schick 


WHO’S WHO 
Among Speakers and Leaders 


ABERLY, Rev. Joun, D.D. Missionary of 
the United Lutheran Church in India 
(1890-1923); Instructor of Missions in 
the Lutheran Theological Seminary, May- 
wood, Illinois (since 1923). 

ABERNETHY, Rey. Witi1am S., D.D. Pas- 
tor of Calvary Baptist Church, Washing- 
ton, D. C.; member Board of Managers 
of the American Baptist Foreign Mission 
Society and of the Baptist World’s Alli- 
ance; Chairman, local Committee of Ar- 
rangements of the Convention. 

ANDERSON, REv. Witt1AmM B., D.D. Corre- 
sponding Secretary of the Board of For- 
eign Missions, United Presbyterian 
Church; missionary in India, 1897-1909; 
author of ‘‘Far North in India” and “A 
Watered Garden.” 

ArcHER, Rev. Joun C., Ph.D. Professor of 
Missions in the Divinity School, Yale 
University. 

ARMsTRONG, Rev. A. E., M.A. Secre- 
tary of the Foreign Mission Board, Pres- 
byterian Church in Canada, 

Avison, Rev. O. R., M.D. President of the 
Chosen Christian College in Seoul; mis- 
sionary of the Board of Foreign Missions 
of the Presbyterian Church in the 
U. S, A. (since 1893). 

Axuinc, Rev. Witt1AmM, D.D. Missionary 
of the American Baptist Foreign Mis- 
sionary Society in Japan (since 1901); 
author of “Japan on the Upward Trail.” 

BapLey, BisHor Brenton Tuosurn, D.D. 
Missionary in India (since 1900); Bishop 
of the Methodist Episcopal Church in 
India (since 1924); author of ‘‘New Etch- 
ings of Old India,” ‘“Hindustan’s Hori- 
zons.”” 

BaRTHOLOMEW, Rev. Atten R., D.D. Gen- 
eral Secretary of the Board of Foreign 
Missions of the Reformed Church in the 
United States; Editor Outlook of Mis- 
sions, author “Won by Prayer,” ‘‘The 
Martyr of Huping.” 

Barton, Rev. James L., D.D., LL.D. For- 
eign Secretary of the American Board; 
missionary in Turkey, 1885-1894; Mod- 
erator of the International Congrega- 
tional Council; Chairman of the Execu- 
tive Committee of the Near East Relief; 
member International Missionary Coun- 
cil; author of “Educational Missions,” 
“The Christian Approach to Islam,” etc.; 
Chairman of Committee of Arrange- 
ments for the present Convention. 


BeacH, Pror. Harran P., D.D. Professor 
of Theory and Practice of Missions in 
the Divinity School, Yale University, 
1906-1921; formerly missionary in China; 
Educational Secretary of Student Volun- 
teer Movement, 1895-1906; co-editor of 
the World Atlas of Christian Missions 
(1925) and of the World’s Living Re- 
ligions series; author of ‘India and 
Christian Opportunity,” ‘‘Dawn on the 
Hills of ‘T’ang,’” ‘“‘Renaissant Latin 
America,” etc. 

BEAUCHAMP, BisHop WILLIAM B., of Brus- 
sels, Belgium, in charge of Missions in 
Europe for the Methodist Episcopal 
Church, South. 

BeepveE, B. Writiis. General Secretary of 
the American Friends Board of Foreign 
Missions. 

Beets, Rev. Henry, LL.D. Secretary of 
Missions, Christian Reformed Church 
(since 1920); author of “The Christian 
Reformed Church—Its History, Work 
and Principles.”’ 

Bettin, Rev. A. D.D. Representative of the 
Rhenish Missionary Society, Germany. 
Binns, Frank E. Chairman of Committee 
on Railway Arrangements of the Con- 

vention. 

Biount, Miss BertHa A. Missionary in 

. Siam under the Board of Foreign Mis- 
sions of the Presbyterian Church in the 
United States of America. 

Bonsack, Rey. CuHartes D. General Secre- 
tary of the General Mission Board of 
the Church of the Brethren (Dunkers). 

Bower, Rev. W. H., D.D. General 
Secretary of the Board of Missionary 
Cooperation of the Northern Baptist 
Convention. 

Brent, BisnHop CwHarLtes Henry, D.D., 
LL.D. Bishop of the Protestant Episco- 
pal Diocese of Western New York; mem- 
ber of the United States delegation to 
the International Opium Conferences; 
Chairman Board of Chaplains of the 
U. S. Expeditionary Forces; Bishop of 
the Philippine Islands, 1901-1918; author 
of “The Mind of Christ,’ etc. 

BreyFocet, Bisuorp S. C., D.D., LL.D. 
Bishop of the Evangelical Church (since 
1891); author of ‘Great Sermons by 
Great Preachers.” 

Bropnax, Miss Coritza G. Secretary, 
Student Volunteer Movement for For- 
eign Missions; Secretary of the Daily 
Bulletin Committee of the Convention. 


431 


432 


BrooMFIELD, Rev, J. C., D.D. President 
of the Union Board of Missionary Ad- 
ministration of the Methodist Protestant 
Church. 


Brown, Rev. ArtHuR Jupson, D.D., LL.D. 
Secretary, Board of Foreign Missions of 
the Presbyterian Church in the U. S. A. 
(since 1895); member of International 
Missionary Council; author of “The For- 
eign Missionary,” ‘‘The Mastery of the 
Far East,” ‘Unity and Missions,” etc. 


Bryan, Rev. B. F., D.D. Pastor, Wash- 
ington, D. C, 


Burcess, Rev. Paut, Ph.D. Missionary in 
Guatemala, under the Board of Foreign 
Missions of the Presbyterian Church in 
the U.S. A. 


Burton, Rev. Cuarrtes E., D.D. Secre- 
tary of the National Council of Congre- 
gational Churches (since 1921). 


Burton, Miss Marcaret E. Executive 
Secretary of the Division of Education 
and Research, National Board of the 
Young Women’s Christian Associations 
(since 1922); author of “The Education 
of Women in China,” “The Education 
of the Women of Japan,’ ‘‘Women 
Workers of the Orient,” etc. 


CatpeR, Miss Heten B. Home Secretary, 
Women’s Board of Missions (Congrega- 
tional); member of the International 
Missionary Council. 


Caren, Rev. Epwarp W., Ph.D. Dean of 
the Kennedy School of Missions, Hart- 
ford Seminary Foundation (since 1919); 
author of “Sociological Progress in Mis- 
sion Lands.” 


CHAMBERLAIN, Rev. Wititam I., Ph.D. 
Secretary, Board of Foreign Missions of 
the Reformed Church in America; mis- 
sionary in India, 1887-1905; author of 
“Education in India from B. C. to 1900”; 
member of the International Missionary 
Council; Chairman, Committee of Ref- 
erence and Counsel. 


Cuester, Rev. Samuet H., D.D., LL.D. 
Secretary for Foreign Correspondence of 
the Presbyterian Church in the U. S.; 
author of “Lights and Shadows of Mis- 
sionary Work in the Far East”; mem- 


ber of the International Missionary 
Council. 
CrarK, Rev. Autpen H. Missionary in 


Bombay, India, of the American Board 
of Commissioners for Foreign Missions 
(since 1904); recently Candidate Secre- 
tary of that Board. 


CLIPPINGER, BrisHop A. R., D.D. Bishop 
of the United Brethren in Christ, 


THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


Coss, Rev. Henry E., D.D. Pastor of the 
West End Reformed (Dutch) Collegiate 
Church of New York City (since 1903); 
President of the Board of Foreign Mis- 
sions, Reformed Church in America; 
author of “‘The Ships of Tarshish.”’ 


Copy, Canon Henry J., D.D., LL.D. 
Rector of St. Paul’s Anglican Church, 
Toronto, Canada; formerly Minister of 
Education of Ontario; Chairman of 
Board of Governors, University of To- 
ronto; member of Missionary Society of 
the Church of England in Canada. 


CocswELL, Franxitin D. Secretary, Mis- 
sionary Education Movement of the 
United States and Canada; formerly 
missionary in India. 


Cook, Mrs. Wetiinc T. Missionary in 
Korea of the Presbyterian Church in 
U. S. A. (since 1908). 


CooLipGE, PresipenT Carvin, LL.D. Presi- 
dent of the United States. 


Cooper, Rev. Witi1amM B., D.D. Secretary 
of the Canadian Bible Society. 


Corey, Rev, STEPHEN J., LL.D. Secretary 
and Vice-President, Department of For- 
eign Missions, United Christian Mis- 
sionary Society; member of the Inter- 
national Missionary Council. 


CorNELIuS, Pror. J. J. Professor of 
Philosophy at Lucknow University, In- 
dia; delegate from India to the Metho- 
dist General Conference of 1924; now 
pursuing special studies at Columbia 
University, New York. 


Couve, M. Daniet, D.D. Associate Direc- 
tor of the Paris Evangelical Missionary 
Society; member of International Mis- 
sionary Council. 


Creitz, Prev. Cuartes E., D.D. President 
of the Board of Foreign Missions, Re- 
formed Church in the U. S. 


Darsy, Rev. W. L., D.D. Executive Secre- 
tary of the Washington Federation of 
Churches; Chairman, Committee on Pul- 
pit Supply of the Convention. 


Davis, Miss ErizA R. Member of the 
National Council of the Protestant Epis- 
copal Church. 


Denison, Rev. W. H., D.D. Stewardship 
Secretary of the Foreign Mission Board 
of the Christian Church. 


De ScHwEIniTz, Rev. Paut, D.D. Secre- 
tary of Missions of the Moravian Church 
in America (since 1898); member of the 
International Missionary Council. 


DIFFENDERFER, Rev. G. M., D.D. Pastor 
of Luther Place Memorial Lutheran 
Church, Washington, D. C. 


WHO’S WHO 


DiFFENDORFER, Rev. Ratpu E., D.D. Sec- 
retary of the Board of Foreign Missions 
of the Methodist Episcopal Church; author 
of “The Church and the Community,” 
“Missionary Education in Church and 
School,” etc. 

Dittmer, Crarence C. In charge of Lit- 
erature Department of the Committee of 
Reference and Counsel; member of Ex- 
hibit Committee of the present Conven- 
tion. 

Doan, Ropert A. Manufacturer in Colum- 
bus, Ohio; layman of the United Chris- 
tian Missionary Society; recently re- 
turned from a tour of mission fields. 

Dopp, E. M., M.D. Acting Secretary, 
Medical Department, Board of Foreign 
Missions of the Presbyterian Church, 
U. S. A.; formerly missionary in Persia 
of that Board. 

DonoHucH, Rev. Tuomas S._ Associate 
Secretary, Board of Foreign Missions of 
the Methodist Episcopal Church; Secre- 
tary of International Association of 
Agricultural Missions; formerly  mis- 
sionary in India. 

Doo.itTLeE, Miss Marcaret B. Missionary 
in Colombia of the Presbyterian Church, 
UsS.- A, 

Dracu, Rev. Georcz, D.D. Secretary of 
the Board of Foreign Missions of the 
United Lutheran Church in America; 
author of ‘‘Forces in Foreign Missions.”’ 

Dupiey, Rev. Georce F., D.D. Rector 
of St. Stephen’s Protestant Episcopal 
Church, Washington, D, C. 

Fast, Rev. J. E. Secretary of the Foreign 
Mission Board of the National Baptist 
Convention; editor of The Mission 
Herald. 

Eppy, Rev. D. Brewer, D.D. Associate 
Secretary of the American Board of 
Commissioners for Foreign Missions. 

Epiz, Rev. RaymMonp L. Secretary of 
United Presbyterian Board of Foreign 
Missions, 

Epwarps, Rev. Joun R., D.D.  Corre- 
sponding Secretary of the Board of For- 
eign Missions, Methodist Episcopal 
Church. 

Eunes, Rev. Morris W., D.D. Treasurer 
of the Board of Foreign Missions, 
Methodist Episcopal Church. 

Enpers, Rev. CHARLES. Pastor of the 
Evangelical Church, Washington, D. C 


Envicott, Rev. James, D.D. General 
Secretary, Foreign Department, Mis- 
sionary Society of the Methodist Church, 
Canada; formerly missionary in West 
China; member of the International 
Missionary Council. 


433 


ErpMAN, Rev. Cuarrtes R., D.D. Profes- 
sor of Practical Theology in Princeton 
Theological Seminary (since 1906); mem- 
ber of the Board of Foreign Missions, 
Presbyterian Church, U. S. A.; author 
of “Within the Gateways of the Far 
East.”’ 

Etz, Rev. Rocer F. Secretary of the Board 
of Foreign Missions of the Universalist 
Church. 

Ewinc, Rev. James C, R., D.D. Formerly 
missionary in India; President of 
Forman Christian College (1888 to 1918); 
Vice Chancellor University of the Pun- 
jab, 1910-1917; President of the Board 
of Foreign Missions of the Presbyterian 
Church in the U. S. A.; lecturer on 
Missions, Princeton Theological Sem- 
inary; from King George V, Knight 
Commander of Indian Empire, 1923. 

Fietp, Jay C. Secretary of the Foreign 
Division, National Council of Y. M.C. A,, 
in Peru, South America (since 1910). 

FLEMING, Rev. Pror. D. J., Ph.D. Pro- 
fessor of Missions in Union Theological 
Seminary, New York (since 1915); mis- 
sionary in India of the Presbyterian 
Board of Foreign Missions, U. S. A., 
1904-1913; -author of “Building With 
India,” ‘‘Contacts With Non-Christian 
Cultures,” etc. 

Forses, Mrs. G. Ernest. President of the 
Presbyterian Woman’s Missionary Socie- 
ty of Canada (Eastern Division). 

Forcan, Rev. Rosert, D.D. Cosvener of 
the Foreign Missions Committee of the 
United Free Church of Scotland; mem- 
ber of the International Missionary 
Council. 

FRANKLIN, Rev. James H., D.D. Foreign 
Secretary of the American Baptist For- 
eign Mission Society (since 1912); 
member of the International Missionary 
Council; author of ‘“‘Ministers of Mercy.” 

FREEMAN, BisHop James E., D.D. Bishop 
of the Diocese of Washington, D. C. 
(since 1923); author of “The Man and 
the Master.” 

Furse, Bisnuorp Micuaret Botton, D.D. 
Bishop of the Diocese of St. Albans, 
England (since 1919); formerly Arch- 
deacon of Johannesburg, 1903-1909, and 
Bishop of Pretoria, 1909-1919; Dean and 
Fellow of Trinity College, Oxford, 1895- 
1903; Chairman of Home Base Commit- 
tee, Missionary Council of the Church 
of England. 

GAMEWELL, Rev. Frank D., LL.D. Mis- 
sionary in China under the Methodist 
Episcopal Board since 1881; General 
Secretary of the China Christian Edu- 
cational Association since 1912; editor 
of the Educational Review (China). 


434 


GANDIER, Rev. AtFreD, D.D., LL.D. Prin- 
cipal of Knox College, Toronto, Canada; 
Chairman of the Board of Foreign Mis- 
sions of the Presbyterian Church in 
Canada; ex-Moderator of the General 
Assembly of that church; member of the 
International Missionary Council; author 
of “The Son of Man Coming in His 
Kingdom.” 

Gates, Rev. Hersert W., D.D. Secretary 
of the Missionary Education Depart- 
ment of the Congregational Educational 
Society; author ‘“‘Life of Jesus,” (for 
intermediate pupils), ‘‘Heroes of the 
Faith,” ‘‘Recreation and the Church.” 

Geary, Miss Biancue. Formerly Secre- 
tary of the National Board of the Young 
Women’s Christian Association; one of 
the pianists for the Convention. 

GorortH, Rev. JoNATHAN, D.D. Mis- 
sionary in China of the Canadian Pres- 
byterian Board of Foreign Missions for 
more than thirty years. 

GooDsELL, Rev. Frep F. Missionary in 
Turkey of the American Board of Com- 
missioners for Foreign Missions (since 
1907); Principal of the School of Reli- 
gion and of the Language School, Con- 
stantinople. 

GouLtp, Canon S., M.D., D.C.L. Gen- 
eral Secretary of the Missionary Society 
of the Church of England in Canada; 
formerly missionary in Palestine of that 
Society; member of the International 
Missionary Council. 

Grant, W. Henry. Secretary of the Can- 
ton Christian College; Honorary Secre- 
tary of the Foreign Missions Conference; 
for twenty-five years active Secretary of 
the Conference. 

GrRoESBECK, Rev. A. F., D.D. Missionary 
in China of the American Baptist For- 
eign Mission Society for twenty-seven 
years. 

pEGRooT, E. H., Jr. Director of Signal 
and Train Controls, Interstate Com- 
merce Commission, Washington, D. G; 
President, District Council of Religious 
Education and Board of Directors, Cen- 
tral Union Missions; Chairman of the 
Hospitality Committee of the Convention. 

Harty, Rev. Ernest F., D.D. Secretary of 
the Eastern District Home Base Depart- 
ment, Board of Foreign Missions of the 
Presbyterian Church, U. S. A.; formerly 

‘ missionary in Korea. 

Haven, Rev. Wriirram I., D.D., LL.D. 
General Secretary of the American Bible 
Society (since 1899). 

Hearne, FE. W. State Secretary of the 
Young Men’s Christian Association for 
Massachusetts and Rhode Island; Chair- 
man of Committee on Ushers for the 
Convention, 


THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


Heatu, Rev, Georce R. Agent of the 
American Bible Society in Nicaragua. 
HEINzMAN, Harry L. Religious Work 
Director of the Young Men’s Christian 
Association, Tulsa, Oklahoma; Secretary, 
local Arrangements Committee of the 

Convention. 

Henry, Rev. James M., D.D. President of 
Canton Christian College; missionary in 
China since 1917. 

Herinc, Miss Hotirs W. Librarian, Mis- 
sionary Research Library of the Foreign 
Missions Conference of North America, 
New York City; Chairman of the Exhibit 
Committee of the Convention. 

Herman, Rev. S. W., D.D. Pastor of the 
Zion Lutheran Church in Harrisburg, Pa. 

Hivare, Rev. BHASKAR PANDURANG. Gradu- 
ate of Bombay University and Andover 
Theological Seminary; connected with the 
Marathi Mission of the American Board 
and former editor of the ‘““Dnyanodaya,” 
the second oldest Anglo-Vernacular week- 
ly paper in Bombay. 

Hopce, Miss Marcaret E. Vice-president 
of the Board of Foreign Missions of the 
Presbyterian Church in the U. S. A; 
formerly President of the Federation of 
Women’s Boards of Foreign Missions. 

Hopper, Rex D. Assistant Secretary of 
the Local Arrangements Committee of 
the Convention. 

Howe, Miss Maser K. Secretary of the 
Department of Foreign Missions of the 
Board of Missions, Methodist Episcopal 
Church, South. 

Hutt, Pror. WittrAM I., Ph.D. Professor 
of History and International Relations 
at Swarthmore College; author of vari- 
ous books on International Relations. 

HuNGERFORD, ARTHUR E. Chairman of the 
Press Committee for the Convention. 

Hunt, Miss Heren K. Dean of Women 
in Judson College, Burma; missionary of 
the American Baptist Foreign Mission 
Society (since 1919). . 

Huripurt, Rev. CuHartes E. General Di- 
rector of the Home Council for North 
America of the Africa Inland Mission. 

Hurrey, Cuartes D. Secretery of the 
Committee on Friendly Relations of the 
National Council of Young Men’s Chris- 
tian Associations; one of the Secretaries 
of the Wortd’s Student Chrietian Fed- 
eration. 

Inman, Rev. Samvuer G., D.D. Secretary 
of the Committee on Cooperation in 
Latin America (since 1915); missionary 
in Mexico of the United Christian Mis- 
sionary Society (1906-1915); author of 
“South America Today,” ‘Problems in 
Pan-Americanism,” etc. 


WHO’S WHO 


Jones, Rev. E. Stanitey, D.D. Missionary 
in India of the Methodist Episcopal 
Church (since 1907). 

Jones, Pror. Rurus M., LL.D. Professor 
of Philosophy at Haverford College 
(since 1904); author of “The Abundant 
Life,’ “Studies in Mystical Religion,”’ 
“Religious Foundations,” etc. 

Jones, THoMas Jesse, Ph.D. Educational 
Director, Phelps-Stokes Fund (since 
1913); Chairman of Educational Commis- 
sions to West, South, and Equatorial 
Africa; author of “Negro Education in 
the United States’? and ‘Education in 
Africa.” 

Kacawa, Rev. T. Graduate of Princeton 
Theological Seminary; pastor in a slum 
church of Kobe, Japan; lecturer at the 
Imperial University in Tokyo; one of the 
founders of the Japan Labor Federation 
and of the Peasants’ Union; author of 
“Psychology of Poverty,’ ‘Across the 
Death Line,” etc. 

Kerr, Rev. Hucnw T., D.D. Pastor of 
Shadyside Presbyterian Church in Pitts- 
burgh, Pa.; author of “Missionary Ser- 
mons for Children’’ (two series), etc. 

Kirx, Rev. Harris E., D.D. Pastor of the 
Franklin Street Presbyterian Church in 
Baltimore, Md. (since 1901); professor 
in Princeton University; author of ‘‘The 
Religion of Power” and ‘‘The Consum- 
ing Fire’; recently returned from a tour 
in the Far East. 

Knuset, Rev, F. H., D.D., LL.D. Presi- 
dent of the United Lutheran Church in 
America (since 1918). 

LamBeTH, Rev. W. A. Pastor of the Mt. 
Vernon Place Church, Methodist Episco- 
pal, South, Washington, D. C. 

Lampg, Rev. Wittiam E., Ph.D. Secretary 
of the United Stewardship and Mis- 
sionary Committee of the General Synod, 
Reformed Church in the U. S. 

Lanves, Witiram G., C.E.D. General 
Secretary of the World’s Sunday School 
Association. 

Lerrico, P. H. J., M.D. Home Secretary 
of the American Baptist Foreign Mission 
Society (since 1921); missionary in the 
Philippines (1902-1913). 

LeSourp, Dr. Gitpert Q. Conference and 
Promotion Secretary of the Missionary 
Education Movement for the United 
States and Canada; member of Exhibit 
Committee of the Convention. 

Lewis, Miss Ipa Betiz, Ph.D. Missionary 
in China of the Women’s Foreign Mis- 
sionary Society of the Methodist Episco- 
pal Church. 

LipPHARD, WILLIAM B. Secretary of the 
American Baptist Foreign Mission Socie- 
ty. 


435 


Lovejoy, Rev. LutHer E. Secretary for 
Stewardship of the Board of Foreign 
Missions, Methodist Episcopal Church. 

LuNnpDAHL, Rey. JAkos E. Secretary of the 
Svenska Missionsf6rbundet, and of the 
Swedish Missionary Council. 

MacGILiivray, Rev. Donatp, D.D., LL.D. 
Secretary of the Christian Literature So- 
ciety for China; missionary in China of 
the Presbyterian Church in Canada (since 
1888). 

MackenzigE, Miss Jean Kenyon. Mis- 
sionary in Africa of the Presbyterian 
Church, U. S. A., 1904-1913; author of 
‘Black Sheep,” ‘“‘An African Trail,’ 
“The Story of a Fortunate Youth,” etc. 

MACKENZIE, PRESIDENT WILLIAM DovuGLas, 
D.D., LL.D. President of the Hartford 
Seminary Foundation (since 1904); au- 
thor of “John Mackenzie, South African 
Missionary and Statesman,” “The Final 
Faith,’ ‘‘Christian Ethics in the World 
War’; Chairman, Committee on the 
Preparation of Missionaries, Foreign Mis- 
sions Conference of North America. 

MAcLENNAN, KENNETH. Secretary of the 
Standing Committee of the Conference 
of Missionary Societies in Great Britain 
and Ireland; Secretary of the United 
Council for Missionary Education in 
Great Britain; member of the Interna- 
tional Missionary Council. 

MacRag, Pror. J. OD. Dean of the 
School of Theology, Shantung Christian 
University, Tsinan, China; missionary of 
the Presbyterian Church in Canada (since 
1909). 

McCatiigz, James P., Ph.D. Head Mas- 
ter of McCallie School, Chattanooga, 
Tennessee; member of the Executive 
Committee of Foreign Missions of the 
Presbyterian Church in the U. S. 

McCarro_tt, Rev. WALTER, D.D. Pastor 
of the Reformed Presbyterian Church 
in New York City. 

McCaustanpd, Miss ISABELLE. Missionary 
in Kobe, Japan, of the Woman’s Board 
of Missions (Congregational). 

McCLenaHAN, Rozpert S., LL.D. Dean, 
College of Arts and Sciences of the 
American University at Cairo; mis- 
sionary in Egypt of the United Presby- 
terian Church in America (since 1897). 

McConaucHy, Davin. Secretary for Stew- 
ardship of the Home Base _ Division, 
Board of Foreign Missions, Presbyterian 
Church,” UsSecA\ 

McConnett, Bisuop Francis J., Ph.D., 
D.D. Bishop of the Methodist Episco- 
pal Church (since 1912); President of 
De Pauw University, 1909-1912; author 
of ‘Democratic Christianity,”  ‘“‘The 
Preacher and the People,” etc. 


436 


McCutitocw, Witiiam PP. Assistant 
Treasurer, Princeton Theological Sem- 
inary; Business Secretary of the Stu- 
dent Volunteer Movement for Foreign 
Missions, 1906-1922; Assistant Secretary 
of the Convention. 


McDowett, Rev. Henry C. Missionary 


in Angola, Africa, of the American 
Board. 
McDoweE.L.L, Bishop Wititi1am F., D.D., 


LL.D. Bishop of the Methodist Episco- 
pal Church (since 1904); author of “A 
Man’s Religion” and ‘‘Good Ministers of 
Jesus Christ.” 


McKesg, Rev. W. J. Missionary in India 
of the Presbyterian Board (since 1909). 


McLaurin, Rev. JouHn B., B.Th. Mis- 
sionary in India of the Canadian Bap- 
tist Missionary Society (since 1909); 
Principal of Canadian Baptist Theologi- 
cal Seminary, Madras Presidency. 


McLean, Rev. J. H., D.D. Missionary in 
Chile of the Presbyterian Church, 
U. S. A. (since 1906); author of ‘The 
Living Christ for Latin America.” 


Manixam, R. B. Student from India, now 
at the Union Theological Seminary, New 
York City, preparing for educational 
work in connection with the United 
Lutheran Church in India. 


Mariinc, AtFrrep E. President, Horace 
Ely & Co., New York City; for- 
merly Chairman International Commit- 
tee, Young Men’s Christian Association; 
member of Presbyterian Board of For- 
eign Missions, U. S. A.; Treasurer of 
the Foreign Missions Conference of 
North America. 


MatTHer, ASHER K. Missionary of the 
American Baptist Foreign Mission 
Society in Assam (1914-1920); re- 
corder of Denison University since 1920. 


Mattson, Rev. Jouan. Secretary of the 
Lutheran Board of Missions. 

Maurer, Rey. Oscar E., D.D. Pastor of 
the Center Congregational Church, New 
Haven, Conn.; author of “The Brother- 
hood of the Burning Heart.” 


Mervin, Rev. M. E. Secretary of the 
Assembly Stewardship Committee of the 
Presbyterian Church in the U. S.; mem- 
ber of the Executive Committee of For- 
eign Missions of that Church. 


Moss, Leste B., M.A. Secretary 
of the Committee of Reference and 
Counsel, Foreign Missions Conference 
of N. A.; missionary in Nanking, China, 
of the American Baptist Foreign Mis- 
sion Society, 1915-1920; Assistant Secre- 
tary and Registrar of the Convention. 


THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


Mort, Joun R., LL.D. General Secretary 
of the National Council of Young Men’s 
Christian Associations (since 1915); 
Chairman of the International Mis- 
sionary Council (since 1920); Chairman 
of the General Committee, World’s Stu- 
dent Christian Federation; author of 
“The Pastor and Modern Missions,” 
“Confronting Young Men with the Liv- 
ing Christ,” etc. 

Movuzon, Bishop Epwin D., D.D. Bishop 
of the Methodist Episcopal Church, South; 
President of the Board of Education of 
that Church; author of ‘Fundamentals 
of Methodism.” 


Murray, Rev. J. Lovett, D.D. Director 
of the Canadian School of Missions, To- 
ronto, Canada; Educational Secretary of 
the Student Volunteer Movement, 1906- 
1921; formerly a missionary in India; 
author of “The Call of a World Task,” 
“World Friendship, Inc.,” etc.; Chair- 
man of Daily Bulletin Committee of the 
Convention. 


Myers, Rev. Harry S. Recording Secre- 
tary of the Missionary Education Move- 
ment of the United States and Canada. 

Nicuorson, Mrs. Tuomas. President of 
the Woman’s Foreign Missionary Society 
of the Methodist Episcopal Church; mem- 


ber of the International Missionary 
Council; author of ‘Educating for 
Peace.” 


Nortu, Rev, Ertc M., Ph.D. Secretary of 
China Union Universities. 


NortH, Rev. Frank Mason, D.D., LL.D. 
Secretary of the Board of Foreign Mis- 
sions of the Methodist Episcopal Church 
(since 1912); Chairman of the Foreign 
Missions Conference of North America; 
formerly President of the Federal Coun- 
cil of the Churches of Christ in Amer- 
ica; member of the International Mis- 
sionary Council. 


O.tpHAM, JosEPpH H., M.A. _ Secretary, 
World Missionary Conference, Edin- 
burgh, 1910; Secretary of the Edinburgh 
Continuation Committee and, since 1920, 
of the International Missionary Council; 
editor of the International Review of 
Missions; author of “The World and 
the Gospel,” “Christianity and the Race 
Problem,” etc. 


OL_MSTEAD, Rev. Witittam B. General 
Secretary of the General Missionary 
Board of the Free Methodist Church of 
North America. 


PALMER, Miss CaArotinge L, Professor of 
the English Bible and Sociology in the 
Biblical Seminary of New York (since 
1902). 


WHO’S WHO 


Parson, Rev. ArtteEy B. Educational Sec- 
retary of the Domestic and Foreign Mis- 
sionary Society of the Protestant Episco- 
pal Church; formerly a missionary in 
the Philippines. 


Patton, Rev. Cornetius H., D.D. Home 
Secretary of the American Board of 
Commissioners for Foreign Missions 
(since 1904); author of ‘‘The Lure of 
Africa” and ‘‘The Business of Missions.”’ 


Preasopy, Mrs. Henry W. Chairman of 
Central Committee for the United Study 
of Missions; formerly a missionary in 
India; President of Woman’s National 
Committee for Law Enforcement; found- 
er and editor of Everyland; former 
President, Federation of Women’s Boards 
of Foreign Missions. 


Puetrs, Rev. J. W. Secretary of the 
Missionary Board of the Church of God. 


Pierce, Rev. Jason N., D.D. Pastor of 
the First Congregational Church, Wash- 
ington, D. C. (since 1920); author of 
“The Masculine Power of Christ’ and 
“Together in the Heavenly Home.’’ 


Pinson, Rev. W. W., D.D. Secretary of 
the Board of Missions of the Methodist 
Episcopal Church, South; author ‘‘Life 
of Walter Russell Lambuth.”’ 


Potter, Francis M. Formerly missionary 
in India, Home Secretary and Treasurer 
of the Board of Foreign Missions of 
the Reformed Church in America. 


Priest, Rev. Harry C. Secretary of the 
Canadian Council, Missionary Education 
Movement (since 1910); Secretary of the 
Interchurch Advisory Council of Can- 
ada; formerly a missionary in India of 
the Canadian Baptist Foreign Mission 
Board; Secretary of Simultaneous Con- 
ferences of the Convention. 


Pyz, Rev. Watts O. Missionary in Shan- 
si, China, of the American Board (since 
1907). 


RAWLINGS, Rev. Eucene H., D.D.  For- 
eign Secretary of the Board of Missions 
of the Methodist Episcopal Church, 
South (since 1917). 

Raw.iinson, Rev. Frank, D.D. Editor of 
The Chinese Recorder (since 1912); 
missionary in China (since 1902); author 
of “The Life of Christ”? (in Chinese). 

REISCHAUER, Rev. Aucust K., Ph.D. Pro- 


fessor of Theology in Meiji Gakuin, 
Japan; missionary in that country of 
the Presbyterian Church, U. S. A. 


(since 1905); member National Christian 
Council of Japan; author of “Studies in 
Japanese Buddhism.” 

RicHarps, Rev, E. H., D.D. Agent of the 
American Bible Society. 


437 


Ricuarps, Rev. Georcs W., D.D. Presi- 
dent of the Theological Seminary of the 
Reformed Church in the U. S.; Presi- 
dent of the Genetal Synod of that 
church; author of ‘“‘Historical and Doc- 
trinal Studies on the Heidelberg Cate- 
chism.”’ 

RicuTER, Rev. Pror. Jutius, D.D. Pro- 
fessor in the Department of Missions 
in the University of Berlin; author of 
“History of Missions in India,” “A His- 
tory of Protestant Missions in the Near 
East,” etc.; editor, Allgemeine Missions- 
zeitschrift. 

Rossins, Rev. Joserpu C., D.D. Foreign 
Secretary of the American Baptist For- 
eign Mission Society (since 1916); mis- 
sionary in the Philippines, 1902-1909; 
formerly Candidate Secretary and later 
Chairman of the Executive Committee 
of the Student Volunteer Movement; 
author of ‘The Appeal of India,” ‘‘Fol- 
lowing the Pioneers”; Vice-Chairman of 
Committee of Arrangements of the Con- 
vention. 

Ropertson, Rev. J. C., D.D. Secretary of 
the Board of Sunday Schools and Young 
People’s Work, Presbyterian Church in 
Canada. 

Rowett, Hon. Newton W., LL.D. A 
leading Canadian lawyer; during the war 
years President of the Canadian War 
Cabinet; member of the International 
Missionary Council; member of the Mis- 
sionary Society of the Methodist Church, 
Canada. 

Roys, Mrs. Cuartes K. Secretary of the 
Board of Foreign Missions of the Pres- 
byterian Church, U. S, A.; missionary 
in Shantung, China, 1904-1920; author 
of ‘‘The Missionary Wife.” 

Ryan, Rev, Artuur C. Secretary of the 
American Bible Society in Constantin- 
ople. 

SANDERS, Rev. Frank K., Ph.D., D.D. 
Director of Committee on Missionary 
Preparation of the Foreign Missions 
Conference of North America; author of 


“Messages of the Earlier Prophets,” 
“History of the Hebrews” and “The 
Program of Christianity”; Assistant 


Recording Secretary of Committee of 
Reference and Counsel. 

ScHELL, Rev. Witt1amM P., D.D. Execu- 
tive Secretary of the Home Base De- 
partment, Board of Foreign Missions, 
Presbyterian Church in the U. S. A. 

ScutunxK, MISSIONSINSPEKTOR M., D.Th. 
Secretary of the North German Mis- 
sionary Society (Bremen Mission); Sec- 
retary of the Deutscher Evangelischer 
Missionsbund; member of the Interna- 
tional Missionary Council. 


438 


ScHNEIDER, Rev. J. H. Secretary of the 
Board of Foreign Missions of the Evan- 
gelical Lutheran Joint Synod of Ohio 
and Other States. 

ScuraM, Witt1AmM G. Controller, Foreign 
Department International Committee, 
Y. M. C. A.; Assistant Treasurer, Com- 
mittee of Reference and Council; Sec- 
retary of Committee on Entertainment 
of Speakers and Leaders of the Conven- 
tion. 

Scuuttz, Miss GertrupE. Executive Sec- 
retary of the Home Base Department, 
Board of Foreign Missions, Presbyterian 
Church in the U. S. A. 

Scott, Rev. Greorce T., D.D. Secretary 
of the Board of Foreign Missions, Pres- 
byterian Church in the U. S. A. 

SeaBury, Miss Rutu I. Secretary of the 
Young People’s Department, Woman’s 
Board of Missions (Congregational). 

SuHantz, Homer Leroy, Ph.D. Plant 
Physiologist of the Bureau of Plant In- 
dustry, U. S. Department of Agriculture, 
Washington, D. C. 

Srstey, Rev. E. A. Member of the Na- 
tional Council of the Protestant Episco- 
pal Church. 


SILVERTHORN, Mrs. E. H. President of 
the Federation of Women’s Boards of 
Foreign Missions of North America. 

Si1zoo, Rev. J. R. Pastor of New York 
Avenue Presbyterian Church, Washing- 
tore De: 

Stack,: Frank V. Personnel Secretary for 
Southern Asia at the Home Base, in the 
Foreign Division, International Commit- 
tee Y. M.°C:' Ay 

Stoan, T. Dwicut, M.D. Medical Super- 
intendent of Peking Union Hospital; 
former missionary of the Presbyterian 
Board, U. S. A. 


SMITH, Rev. HERBERT. Missionary in 
Africa of the United Christian Mis- 
sionary Society. 

Soper, Rev. Epmunp D., D.D. Professor 
of History of Religion, Northwestern 
University (since 1919); author of “The 
Faiths of Mankind” and “The Religions 
of Mankind.” 


SPEER, Ropert E., D.D. Secretary of the 
Board of Foreign Missions, Presbyter- 
ian Church in the U. S. A. (since 1891); 
Chairman of the Committee on Coopera- 
tion in Latin America; ex-President of 
the Federal Council of the Churches of 
Christ in America; author of ‘South 
American Problems,” ‘Christianity and 
the Nations,” ‘Of One Blood,” etc.; 
member of the International Missionary 
Council. 


THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


Speers, JAMES M. President of James 
McCutcheon and Company (since 1914); 
Chairman of International Committee of 
Young Men’s Christian Associations; 
Vice-president of Presbyterian Board of 
Foreign Missions, U. S. A.; Treasurer 
of the International Missionary Council. 


STAUFFER, Rev. Mitton T., F.R.G.S. Edu- 
cational Secretary of the Student Volun- 
teer Movement of North America (since 
1922); missionary in China, 1916-1922; 
editor of “The Christian Occupation of 
China.” 


STEELE, Mrs. Hume R. Woman’s Depart- 
ment of the Board of Missions of Metho- 
dist Episcopal Church, South; Recording 
Secretary of the Committee of Refer- 
ence and Counsel of Foreign Missions 
Conference of North America. 


Stevenson, Rev. J. Ross, D.D., LL.D. 
President of Princeton Theological Sem- 
inary (since 1914); Chairman of the 
Department of Church Cooperation and 
Union of the General Assembly, Presby- 
terian Church in the U. S. A.; ex- 
Moderator of that body. 


STILLWELL, Rev. Harry E. Secretary of 
the Canadian Baptist Foreign Mission 
Board; formerly missionary in India 
under that Board. 


Stimson, Rev. Henry A., D.D. Pastor 
emeritus of Manhattan Congregational 
Church, New York City; author of “The 
New Things of God’ and ‘‘While the 
War Rages.’’ 


Stokes, Canon ANSON PuHEtpPs, D.D., 
LL.D. President of the Phelps-Stokes 
Foundation; President of the Yale For- 
eign Missionary Society; Secretary Yale 
University, 1899-1921; author of ‘“Uni- 
versity Schools of Religion” and ‘‘What 
Jesus Christ Thought of Himself.’ 


StRAUGHN, Rev. J. H., D.D. Pastor of 
Rhode Island Avenue Methodist Protes- 
tant Church of Washington, D. C. 


Strock, Rev. J. Roy. Missionary in India 
of the United Lutheran Church (since 
1908); Principal of Noble College, Masu- 
lipatam. 

Stuart, H. F. Missionary in the Philip- 
pines of the American Baptist Foreign 
Mission Society. 


Taytor, Rev. James Henry, D.D. Pastor 


of the Central Presbyterian Church, 
Washington, D. C. 


TayLor, W. A., D.Sc. Chief of the Bureau 
of Plant Industry, Department of Agri- 
culture, Washington, D. C. (since 1913). 

Tucker, Rev. Henry C., D.D. Secretary 
of the American Bible Society in Brazil. 


WHO’S WHO 


Tucker, Bisoop Henry St. Georcr, D.D. 
Missionary in Japan of the Protestant 
Episcopal Church for many _ years; 
Bishop of the Diocese of Kyoto (1899- 
1923); author of ‘‘Reconciliation Through 
Christ.” 

TuRNER, FENNELL P. Secretary of the 
Foreign Missions Conference of North 
America and the Committee of Refer- 
ence and Counsel (since 1919); General 
Secretary, Student Volunteer Movement, 
1897-1919; member of the International 
Missionary Council; Executive Secretary 
of the Convention. 

UppecrapH, Rev. J. L. Secretary of the 
Board of Missions of the Churches of 
God in North America, 

Van BoETZLAER VAN DvUBBELDAM, Baron, 
C. W. Th., of Utrecht, Holland; for- 
merly Missionary Consul in Batavia, 
Dutch East Indies; member of the Inter- 
national Missionary Council. 

VaucuHan, J. G., M.D. Medical Director, 
Board of Foreign Missions, Methodist 
Episcopal Church; missionary in China 
under that Board, 1909-1916. 

Wantess, W. J., M.D. Missionary in 
India of the Board of Foreign Missions 
of the Presbyterian Church in the 
U. S. A. (since 1889). 

Wark, Rev. Homer C., Ph.D. Professor 
of Missions in the Boston University 
School of Theology, Boston, Mass. 

WarNSHUIS, Rev. A. L., D.D. Secretary 
of the International Missionary Council 
(since 1920); missionary in China of 
the Reformed Church in America, 1900- 
1920; Secretary of China Continuation 
Committee, 1915-1920; author of ‘‘Man- 
ual of the Amoy Language”; Chairman 
of Committee on Fraternal Delegates of 
the Convention. 

WarnsuHuis, Rev. Joun H., M.A. Mis- 
sionary in South India, under the Board 
of Foreign Missions of the Reformed 
Church in America. 

WasHBuRN, CuartEs C. Professor in 
Scarrett College for Christian Workers, 
Nashville, Tenn.; Leader of Music at 
present Convention. 

Weems, Rev. C. N. Missionary in Korea 


of the Methodist Episcopal Church, 
South (since 1909). 
Wetcyu, BisHop Hersert, D.D., LL.D. 


Bishop of the Methodist Episcopal dis- 
trict of Japan and Korea; President of 
Ohio Wesleyan University, 1905-1916; 
editor of ‘‘Selections from the Writings 
of John Wesley.” 

Wiener, Rev. B. R. Field Secretary of 
the Board of Missions of the Evangelical 
Church, 


439 


Wiper, Rozert P., M.A. Founder and 
(since 1919) General Secretary of the 
Student Volunteer Movement of North 
America; missionary in India, 1892-1902; 
member of General Committee, World’s 
Student Christian Federation; author of 
“Among India’s Students” and “The 
Red Triangle in the Changing Nations.” 

Wirley, Rev. Earre, D.D. Pastor of the 
Vermont Avenue Christian Church, 
Washington, D. C. 

Wit.uiaMs, Rt. Rev. Davin, D.D., Bishop 
of Huron; Chairman of the Executive 
Committee, Missionary Society of the 
Church of England in Canada. 

WittiAMs, Hucu J. Missionary of the 
United Christian Missionary Society 
under appointment to South America; 
Assistant Registrar of the Convention. 

Wi.tiiaMs, Mrs. Hucu J. Also under ap- 
pointment to South America; one of the 
pianists for the Convention. 

WInceER, Rev. Otno, D.D. President of 
the General Mission Board of the 
Church of the Brethren. 

Wor, Rev. LutTHer B., D.D. General 
Secretary of the Board of Foreign Mis- 
sions of the United Lutheran Church in 
America; missionary in India, 1883-1907; 
author of ‘‘Missionary Heroes of the 
Lutheran Church’?; member of the In- 
ternational Missionary Council. 

Woop, Rev. CuHartes, D.D., LL.D. Pastor 
of the Church of the Covenant (Presby- 
terian), Washington, D. C.; author of 
“The Living Christ and Some Problems 
of Today.” 

Woop, James, LL.D. President emeritus 
of the American Bible Society. 

Woop, Joun W., D.C.L. General Secre- 
tary of the Domestic and Foreign Mis- 
sionary Society of the Protestant Episco- 
pal Church (since 1900); member of the 
International Missionary Council. 

WootLey, Presipent Mary E., Litt.D., 
LL.D. President of Mount Holyoke 
College (since 1900); member of China 
Educational Commission in 1921-1922; 
member, Board of Directors, World Alli- 
ance for Promoting International Friend- 
ship Through the Churches. 

Wricut, Rev. Grorce W., D.D. Mis- 
sionary in the Philippines of the Board 
of Foreign Missions, Presbyterian 
Church, U. S. A. 

Wysuam, Rev. Wittiam N. Acting Can- 
didate Secretary of the Board of Foreign 
Missions, Presbyterian Church, U. S. A.; 
missionary in Persia of that Board. 

Yoper, Bisuor S, C., Litt. B.S. Secretary 
of the Mennonite Board of Missions and 
Charities. 


440 THE FOREIGN MISSIONS CONVENTION AT WASHINGTON 


ZiecCLER, Rev. S. G., D.D. Secretary of 
the Foreign Missionary Conference, 
United Brethren in Christ. 


ZWEMER, ReEv. SAMUEL M., D.D., LL.D. 
Missionary in Arabia and Egypt of the 
Reformed Church in America (since 


1891); Field Secretary, American Chris- 
tian Literature Society for Moslems; 
editor of The Moslem World; author of 
“The Unoccupied Fields of Africa and 
Asia,” “Raymond Lull,” “A Moslem 
Seeker After God,’ “The Moslem Doc- 
trine of God,” etc. 





INDEX 





INDEX 


A 


Abdullah, Malay Munshi, quoted, 358. 

Abyssinia, 23, 304 

Achimota, work done by Fraser in, 118. 

Acts, book of, additional chapters to, 224- 
225; described, 253; “To be continued,” 
278-279 


Address ‘by, President Calvin Coolidge, ; 


4-7: missionary spirit, 4; missionary 
movement in early centuries, 4; spread of 
Christianity in Roman world, 4; promise 
of immortality brought to Roman world, 
4; early Christians charged with trust, 
4; need for revival of faith, 4-5; Chris- 
tianity practical mode of life, 5; 
Christianity added to complexity of 
civilization, 5; education encouraged by 
Christianity, 5; brotherhood of races 
through Christianity, 5; neighborship true 
basis of Christianity, 5; problems of 
Christianity to be solved by neighbor- 
ship, 5; missionary movements ham- 
pered by un-Christian motives, 6; early 
Christians, 6; service must rest on 
toleration, 6; spirit of brotherhood, 6; 
lessons from mission lands, 6 

Aden, Gulf of, 94 

“Adequate Foreign Missionary Program 
in a Congregation,” address by S. W. 
Herman, 233-237: conditions in the 
average congregation, 234; congregation 
must be in sympathy with boards, 234; 
missionary program of average congre- 
gation, 234; program of education in the 
congregation, 235; congregation must 
appreciate its spiritual resources, 236; 
each congregation should support its own 
workers on the mission field, 236-237. 

“Adequate Foreign Missionary Program 
of a Denomination,’’ address by Ralph 
E. Diffendorfer, 227-233: mission pro- 
gram must be promoted throughout 
denominations at home, 227-228; meth- 
ods of cultivating home base for new 
mission program, 228; continual study 
of motive necessary, 228; responsibility 
for study of missions lies on boards, 228, 
229; former and present motives, 228; 
love present motive, 228; still many 
regions unoccupied by missions, 229; 
phases of social living yet to be reached, 
229; agents of Christian nations must 
be Christian, 229; problem to make all 
our contacts Christian, 230; problem of 
cooperation with national churches, 230- 
231; challenge of foreign students in 
America, 230; cooperation with national 
churches, 230-231; problems for churches 
of non-Christian lands to solve, 231; 
need of greatly enlarged program of 
missionary education, 232; early books 
on missions, 232; economic imperialism 
to be studied, 232; narrow conceptions 
of God, 233. 

Adriani, N., translator, 359. 

Aegean Sea, gospel preached near, 144. 

Afghanistan, 23; liberty denied in, 402. 

Africa, interracial relations in, 9; sacri- 
fices in, 13; dancing in, 14; control of 
white race, 19; address by Henry C. 
McDowell on “The Gospel Among 
Primitive Peoples,” 88-94; reception of 
missionary in, 89; method of preaching 
in, 89; evangelizing through schools in, 
89; missionary spirit in, 90; death of 
convert in, 92; story of brush fire in, 
94; address by Charles E. Hurlburt on 
“The Gospel Among Primitive Peoples,’ 
94-97; story of conversion of tribe in, 
95; visit of Theodore Roosevelt in, 95; 


443 


lepers in, 96; need in, 96; need of 
educated missionaries in, 97; East and 
South, competition of giving in, 173; 
Central, native of, and radio, 177; nine- 
tenths of education in, in hands of 
missionaries, 178; railroad built in, 236; 
article by Julius Richter on ‘‘Moslem 
Aggression in Africa,’’? 295-299; colonial 
policies of France and Great Britain in, 
296-298, rising tide of European civiliza- 
tion in, 298-299; missionary strongholds 
in, 299; Mohammedans in, 301; paucity 
of Christian literature in, 325; work on 
literature for, 326; address on “Trans- 
lating in Portuguese East Africa,’ 353- 
357; agricultural missions, 371-372; vis- 
ited by Archbishop of Canterbury, 389; 
conferences on, 421. 

Aggrey, Dr. J. E. K., of Africa, 178. 

Agra, royal city of, 37. 

“Agricultural and Industrial Missions,’’ 
notes of a conference on, 366-374, 

“Agricultural Education in Colleges,” con- 
ce notes by W. Henry Grant, 370- 
671, 

Agricultural, education in India, results 
and requirements of, 369; colleges in 
China, 370-371; work done in 235 mis- 
sion stations, 371; work done by Salva- 
tion Army, 372; problems and methods 
in ae Africa, 373-374; conferences on, 
416. 

Agriculture, teaching of, in Latin Amer- 
ica, 313; and fulness of life, 366; im- 
portance of, 366; depreciation of, 366; 
mission communities dependent on, 367; 
scientific study of, 367. 

Agriculture, United States Department of, 
work of, 371; correspondence of, with 
missionaries, 372-373; seeds furnished 
by, 373; contributions to, by missionaries, 
373; how to get in touch with, 373. 

“Aim and Motive of Foreign Missions,” 
address by E. Stanley Jones, 52-60; 
criticisms of missionaries, 52; Western 
civilization point of attack, 52; motive 
of missions, 52-53; solution of mis- 
sionary problem in India, 53; aims of 
religions of world, 53-54; Jesus’ life 
itself supreme motive, 54-55; new reve- 
lation in India, 56; Western civilization 
at ebb in India, 56; Mahatma Gandhi 
quoted, 57; no mild form of Christianity 
needed, 57; love the central thing, 58; 
Christ the Inescapable, 59; Christ bid- 
ding for heart of world, 60. 

Aims, of religions of world epitomized, 
53; see Objectives. 

Albania, 23. 

Albert, Lake, 95. 

Albums, suggested for children, 281. 


Alessandri, Arturo, President of Chile, 
mentioned, 319. . 
Allahabad, India, Agricultural Institute, 
7 


370. 
Allahabad, India, blind in, 403. 
Allegiances, need not conflict, 186. 
Allégret, E., missionary statesman, 215. 


Allis, Oswald T., address by, on ‘‘The 
Problems of Bible ‘Translation,’? 347- 
abi 


Amazon River, Indians in jungles of, 321. 

Amboina, Dutch East Indies, and Bible 
version, 358. 

American Bible Society, source of supply 
of printed Word, 345; work of, 347; men- 
tioned, 393. 

American Board of Missions, in Malaysia, 

58 


American College of Surgeons, 127. 
Amsterdam, Classis of, 3 


444 INDEX 
Andean ranges, 321. Beirut, students from university of, 99; 
Andhra Christian College, funds being Christian college at, 100; an _ intellec- 


raised for, 115-116. 

Andhra Christian Council, 
itt P9250 at, ikl oe 

Aneityumese, and Bible, 348. : 

Angola, Portuguese West Africa, pioneer- 
ing in, 88; example of training schools 
found at, 371. 

Angora, Turkey, 25. 

Apostles’ Creed, affirmed, 405. 

Appasamey, A. J., in India, 330. 

“Appeal of Foreign Missions to the Indi- 
vidual Christian,” address by James 
Endicott, 262-267: conceptions of Chris- 
ani 263; Bible needs no defending, 
263; book of Jonah, 264; rise of women 
in missionary work, 265; reasons for 
supporting missions, 266; redemption of 
a community in West China, 266; pro- 
hibition a contribution of the United 
States to world, 267; opium in China, 

movement in, 


267. 

Arabia, ASN Ne 
public baptisms in, 305. 

Arabic, translations of the Bible, 350; lan- 
guage, 292, 293. 

Araucanians, in Chile, 321. 

Archer, John Clark, address by, on ‘‘What 
One Congregation Did in Missionary 
Education,’? 273-276. 

Argentina, 149, Indians in, 321, 323. 

Armaments, limitation of, 187-188. 

Armenia, students from, 99. 

Armenian, massacre, 300-301. 

Armstrong, R. C., signer of cable mes- 
sage to convention, 381. 

Arnold, Mathew, quoted, 260. 

Arthur, King, story of, 332. 

Asia, land of contrasts, 16; population, 
16; outlook for missions, 16; require- 
ments for missionary success in, 86; 
awakening, 226. 

“Aspects of the Mohammedan Problem,” 
subject of addresses, 290-305. 

Associated Press, 324. 

Athanasius, work of, 98. 

Athearn, Walter S., on age of joining 
church, 102. 

Atlanta, Georgia, cotton mills in, affected 
by East, 130. 

Atlantic Monthly, quoted from, 397. 

Atonement, the, 62, 63. 

Augustine, work of, 98; conception of 
worldwide unity of, 187; creed of, 219; 
quoted, 333, 

Australia, mentioned, 19; Chinese boys 
from, in mission schools, 101. 

Axling, William, address by, on “The Gos- 
pel in a Great Oriental City,” 67-72. 


meeting held 


intellectual 


B 


Babylon, 144. 

Badley, Bishop B. T., address by, on 
MMe Saas in the Native Church,” 

Bagdad, destination of student volunteer, 
285; an intellectual center, 290. 

Balkan countries, development in, 99; open 
to Bible, 344. 

Bangalore Theological Semiary, 115. 

Baptism, statistics in India, 83, 85. 

Baptist, bodies, conference of Canadian, 
at convention, 424; conference of mis- 
sion boards and societies of Northern, 
at convention, 424. 

Barriers, moral, 196. 

Barton, James L., Opening Address by, 1-3. 

Batswa, language, 354. 

Battle Creek, Michigan, 
power press, 177. 

Beecher, Henry Ward, quoted, 265. 

Begby, Harold, ‘“‘Twice-Born Men,” 137. 


laborer in, and 


tual center, 290. 
Belgium, 387. 
Bengal, converts in, 305. 
Bennington, Vermont, project study, 275. 
Bergson, Henri, works of, translated into 
Chinese, 325. . 
Bettin, A., address by, on ‘“The Revival 
in Nias,” 309-311. 

Bhaktas, 330. rs 

Bible, quoted in Indian political congress, 
82; as taught, 103; needs no defending, 
263; a wonderful weapon, 332; highest 


use of, 334; story of evangelization 
through, 335; necessary for permanent 
evangelization, 334-335; test of useful- 


ness of, 335-336; address by Mrs. Henry 
W. Peabody on ‘‘The Bible and Women,” 
336-341; the book of women, 339; address 
on “Circulation of the Scriptures in the 
Near East,’? 341-345; lost to Near East, 
341-342; use of, forbidden in Latin 
America, 345; circulation and influence 
of translations of, in Latin America, 
345; burnings in Latin America, 345; 
circulation, in China, 347; versions in 
Chinese, 349; sanctification of language 
by translation of, 349-351; capable of 
translation into any language, 350-351; 
history of, in Dutch East Indies, 357- 
358; conference on translation and dis- 
semination of, 423; see Translation. 

“Bible and Women, The,’’ address by Mrs. 
Henry W. Peabody, 336-341: women in 
the gospels and epistles, 336-337; women 
of power and influence, 357; Paul and 
women, 338; line of service for women 
laid out in Bible, 339; women of pres- 
ent day, 339-340: Bible the book of 
woman, 339; story of a woman in India, 
340-341. 

Bible Houses, needed in Latin America, 


347. 

“Bible in Latin-America,’’ address by H. 
C. Tucker, 345-347: use of Bible in 
Latin America forbidden for centuries, 
345; circulation, translations and influ- 
ence of Bible in Latin America, 346. 

“Bible in the Mission Field,” subject of 
addresses, 332-360. 

“Bible’s Place and Power,’ address by 
Robert Forgan, 332-336: wonderful weap- 
on, 332; no rivalry between Christ and 
the Bible, 332; Christ testified to in 
both Testaments, 333; missionary mes- 
sage of the Bible, 333; highest use of 
Bible, 334; story of evangelization 
through Bible alone, 335; test of Bible’s 
usefulness, 335-336. 

Bible Societies, value of, 334; work of, 
in Latin America, 346-347; task and 
aim of, 351; four great, 324. 

Blanco, José Felix, 317. 

Blind, woman of Hamadan, story of, 401; 
part of our unfinished task, 403 

Bolivia, Indians in, 321, 323. 

Bombay, India, schools in, 138. 

Books, written by Kagawa, 137; early, on 
missions, 232; church should cooperate 
with home in furnishing, 283; Christian, 
should be common possession of forces, 
324; lack of, for women and children, 
325; series of, projected for India, 330. 

Borneo, 309; Bible in, 357-359. 

Boston Transcript, statistics in, 
ing, 212. 

Boxers, 73, 106. 

Bowen, George, of India, 401. 

Brahman, convert, 40. 

Brainerd, David, missionary, 256. 

Brazil, and church of Christ, 149; Indians 
inpsoc lee ase: 

Brent, Bishop Charles H., address by, on 


on giv- 


INDEX 


“The Situation At Home,” 27-36. 
Brethren, Church of the, conference, 424. 
British and Foreign Bible Society, work 

of, 347; and Malay New Testament, 

358-359. 

British War Commission, 

soldier graves, 256. 
Brookline, Mass., 245. 
Brotherhood, of races through Chris- 

tianity, 5; spirit of, 6; to meet mis- 

sionary problem of Far East, 22; Christ 

necessary first, 29; side of gospel, 44; 

in Japan, 71; needed between East and 


quoted as to 


West, 108; spirit of, in family of na- 
tions, 174; of races found in Christ 
alone, 178. 


Brown, Arthur J., address by, ‘““Why For- 
eign Missions?” 223-227. 

Brown, F. A., quoted regarding educator 
and evangelist, 365. 

Browning, Robert, quoted, 163. 

Bruce, Douglas and heart of, 11. 

Bruce, A. B., Scottish teacher, quoted, 196. 

Bruen, Harry, notes by, on ‘Stewardship 
as Practiced on the Mission Fields,” 
376-377: stewardship practiced in Korea, 
376-377; stewardship of souls, 377. 

Buddhism, influences in Japan, 17; aims 
of, 53; mentioned, 113, 224. 

Budget system, in local churches, 254-255. 

Buenos Aires, need of Bible House in, 347. 

ne Bi cruelties against Christians in, 
180. 

Bureau of Plant Industry, 371, 372-374. 

See race, 112; Bible translated into, 

Burns, Robert, use of Bible illustrated by 
poem of, 334 

Burns, William, missionary in China, 255. 

Burton, Ernest D., of University of Chi- 
cago, 214. 

Burton, Miss Margaret E., address by, on 
“Women and Children in Industry in 
the Far East,’? 128-134. 

Bushnell, Horace, 259. 

Butterfield, Kenyon L., 214. 


C 


Cable messages to convention, 381. 

Cabul, Mohammedan stoned in, 402. 

Cain, his brother’s keeper, 224. 

Cairo, Egypt, an intellectual center, 290; 
center for Christian literature work, 


326. 
Caliphate, fall of, 304. 
Calkins, H. R., book on stewardship by, 


378. 

“Call of Our Unfinished Missionary Task,” 
address by Robert E. Speer, 395-409; 
responsibility of Christians fourfold, 395; 
functions of home transferred to church 
and state, 396; entire body of humanity 
needed to apprehend revelation in Christ, 
396-397; growth of missionary enter- 
prise, 397; loyalty of missionary en- 
terprise through the years, 397; task is 
to release gospel throughout world, 397; 
Christ revealed in relationships, 398; 
Christ must be carried into all areas of 
life, 399; gospel to be preached to every 
creation, 399; greater number today 
than ever before tunreached by gospel, 
400; millions in our own land have no 
true idea of gospel, 400; call to youth 
to preach gospel, 400; radiancy of gos- 
pel, 401; men still turn from Christ, 
401; religious liberty denied in great 
areas of world, 402; dealing of United 
States in interest of religious liberty, 
402; way to win religious liberty, 402; 
education, industry and child labor part 
of our unfinished task, 403; blind and 
lepers part of task, 403; growth of 


445 


recognition by Western governments of 
missionary obligation, 404; Christ to be 
given central place in missionary enter- 
prise and our lives, 405-406; call to 
faith in supernatural power of God, 
406; prayer power by which achieve 
impossible, 406; growth of United 
States, 406-407; fullness of consecra- 
tion required, 407; native churches 
must take over burden of unfinished 
missionary task, 407; independence of 
churches matter of assuming responsi- 
bility, 407; missionary task a call for 
our lives, 408; eventual realization of 
missionary task, 409. 

Canada, conferences of mission boards 
and societies of, at convention, 424. 
Canterbury, Archbishop of, greetings 
from, presented by Bishop Michael Bol- 

ton Furse, 388-389. 
Cantine, James, missionary to Arabia, 300. 


Canton, China, 99; Christian College at, 
100, 371. 
Carey, William, British missionary, ser- 


mon of referred to, 46; mentioned, 150, 
245, quoted, 251-252; mentioned, 256, 
266; influences of book on, 283, Bible 
reprinted by, 358; mentioned, 400, 403, 
408. 

Census, Bureau of the, statistics of, 211. 

Cent societies, 245-247. 

Central America, mentioned, 149. 

“Central Training Schools,’ conference 
notes by Thomas S. Donohugh, 371-372: 
agricultural work done in 235 mission 
stations, 371; medical and educational 
work at agricultural schools, 371-372. 

Chairyung, Korea, story of prayer meet- 
inevin; 82257 

Challenge, to realize 
Christian education in East, 

Chalmers, James, missionary of 
Guinea, 255, 256. 

Senin caste of India ready for baptism, 
87-88. 


responsibility of 
110-111. 
New 


Chamberlain, Jacob, missionary, 282. 
Chamberlain, William I., response to 
greetings of foreign representatives, 
391-394. 


Chang, Po-ling, of China, 99, 106. 

Chang Tso-lin, 22. 

Changsha, China, Medical 
College in, 127. 

Changteh-fu, China, 76. ; 

Charity, not enough in Near East, 27; in 
United States, 212; comes from church 
members, 212. 

Chattanooga, Tenn., 93. 

Chaudris, of India, 86. 

Chefoo, China, 129. 

Cheng, C. Y., of China, 106; signer of 
cable message to convention, 381 

Child labor, in Shanghai, 130-131; in 
Japanese glass factory, 132-133; an 
amendment to United States Constitu- 
tion, 133; profits of, in China, 133; and 
mortality part of our unfinished mis- 
sionary task, 403. 

Children, statistics of conversion of, 102. 

Chile, farm school in, 313; mentioned, 319, 
tribes in, 321, 323. 

China, converts in, 17; friendship of, with 
Russia and Japan, 21; mentioned, 29; 
Christian Council referred to, 45; ad- 
dress on ‘‘Winning a Province,’’ 72-76; 
progressive spirit in, 72; practical value 
of Christianity in, 72; methods of mis- 
sion work in, 73; evangelism by church 
members in, 75; religious education in, 
75; social service in, 75; conversions in, 
76; conversions in Honan, 76, 78; 
evangelists in, 76; open house in, 76; 
influence of Christian schools in, 99; 
visit of educational commission to, 101; 


Hunan-Yale 


446 INDEX 


service of Christian schools in, 104-105; 
evangelizing of women in, 104-105; ad- 
dress by J. D. MacRae on “Christian 
Education and Christian Leadership,” 
106-111; needs reality in personal reli- 
gion, 106; religious thinking in, 106; 
home changing in, 107; industrialism in, 
107; influence of Christian leaders in, 
108; opium in, 109; government educa- 
tion system growing in, 109; Medical 
Missionary Association, ex-president of, 
quoted, 125; health education in, 127; 
child in Shanghai silk filature, 130-131; 
story of Shanghai cotton mill, 131-132; 
Medical Journal, child labor reports in, 
132; address on contribution of Chris- 
tianity to womanhood in, 141-144; idea 
of force not dominant in, 169; educa- 
tional commission of, 214; humiliation 
day in, 238; redemption of a community 
in, 266; opium in, 267; subject of 
project study, 273-275; described by 
Napoleon, 289; Mohammedans in, 305; 
tide of new thought in, 325; Christian 
literature work in, 326; problems of 
Christian literature in, 327-330; Chris- 
tian Literature Council in, 327; circula- 
tion of Bible in, 347; Famine Relief 
Fund, 370; conferences on, at conven- 
tion, 419; see East, Far East. 

Chinese, Church and foreign missions, 20; 
of South America raise $80,000, 101; 
boys of South Africa, Australia, Europe, 
Canada, United States in mission school, 
101; Red Cross Society, vice-president 
of, 124; Christian Literature Associa- 
tion, organized, 329. 

Christ, companionship of, 13; a follower, 
28; message of, to individual is founda- 
tional, 37; The Inescapable, 59; bidding 
for heart of world, 60; fellowship of, 
62; emphasized social work, 140; power 
of, revealed in personal life, address on, 
144-147; the new body of, 147; the seed, 
162-163; his idea of the world, 172-174; 
allegiance to, 186; the unsearchable 
riches of, topic of convention sermon, 
194-203; personal reconstruction through, 
195; faith in, vital to missions, 195; 
love of, 200; fellowship with, needed, 
206; not revealed solely to one race, 
216; is able, 227; command of, motive 
for mission service, 289; and the Bible, 
no rivalry between, 332; testified to in 
both Testaments, 333; need of entire 
body of humanity to apprehend revela- 
tion in, 396-397; religion of, “loose in 
world,” 397; revealed in relationships, 
398; must be carried into all areas of 
life, 399; men still turn from, 401, re- 
leased, how inadequately, 401; to be 
given central place in missionary enter- 
prise and our lives, 405-406; see Jesus. 

“Christ Revealed Through Deeds of Mercy 
ik Love,”’ subject of addresses, 123- 

“Christ: The Solution of the Problems of 
the World,” subject of addresses, 37-66. 

Christian, business men in Japan, 67; 
conceptions, 166-167; conception of 
world as family, 172-176; indifference 
of average, 194-196; agents of Christian 
nations must be, 229; address on appeal 
of missions to individual, 262-267; lit- 
rie othe conferences on at convention, 
417. 

Christian Church, conferences of mission 
readin and societies of, at convention, 

“Christian Education and Christian Lead- 
ership,” address by J. D. MacRae, 
106-111: religious thinking in China, 
106; Orient needs reality in personal 
religion, 106-107; home changing in 


China, 107; industrialism in China, 107; 
women in industrialism in Orient, 107; 
influence of leaders in China, 108; 
opium, 108; ideals of Chinese merchants, 
108; the East and policies of West, 108; 
brotherhood needed between East and 
West, 108; progress in stages of mis- 
sion work, 109; Christian education 
paramount, 109; education great evan- 
gelistic force, 109; government system 
of education growing in China and 
Japan, 109; work of teacher not in- 
ferior to that of evangelist, 109; duty 
to establish traditions of medicine, 109- 
110; chailenge to realize responsibility 
of Christian education in East, 110-111; 
problems to devise Christian education 
for East, 110; problems to give self- 
expression in education to East, 110-111. 


“Christian Education and Christian Wom- 


anhood,”’ address by Miss Helen K. 
Hunt, 111-114: race consciousness in 
East, 112; democracy incomprehensible 
to masses, 112; women key to public 
health in East, 112; problems of East 
insoluble without women, 112; _ inter- 
nationalism taught by Christian schools, 
112-113; social work by Burman girl, 
113; pioneer work by women, 113-114. 


“Christian Education in Relation to Gov- 


ernment Developments,” address by Jo- 
seph H. Oldham, 116-118: contribution 
of Christian schools to development of 
peoples, 116-117; governments entering 
field of education, 117; unity and reli- 
gion necessary in education, 117-118; 
schools must be made national, 118. 


“Christian Education in the Mission Field, 


subject of addresses, 98-122. 


“Christian Spirit in International Rela- 


tions,’ address by the Hon. New- 
ton W. Rowell, 184-190: Machiavelli’s 
theory of international relations, 184- 
186; beginning of nationalism, 184; 
theory of church’s international rela- 
tions, 185; family of nations, 186; 
allegiances need not conflict, 186; alle- 
giance to Christ, 186; St. Augustine’s 
conception of worldwide unity, 187; 
Conference on Limitation of Armament, 
187; destructiveness of modern war, 
187-188; limitation of armaments, 187- 
188; solution of problem of war, 187- 
188; substitute for war, 188; World 
Court, 188; humanity has_ revolted 
against war, 189; treaty of peace, 189; 
League of Nations a great advance, 189. 


Christianity, spread ve in Roman world, 


4; practical mode of life, 5; added to 
complexity of life, 5; higher type of, 
needed, 28; aim of, 53, 54; no mild 
form needed, 57; become a matter of 
form, 80; practicable in India, 84; 
growth of, in India, 85; supreme aim 
of. education of mankind, 120-121; con- 
tribution of, to womanhood of Orient, 
address on, 141-144; a stabilizing force, 
143-144; domestication of, in Japan, 159- 
160; Orientalizing of, 159-160; not a 
Western religion, 165-170; contributions 
of Orient to, 167-170; confused with 
civilization of West, 238; must be in- 
clusive for missions to be effective, 241; 
conceptions of, 263. 


Christians, early, 4, 6; charged with trust, 


4; daring to be, 9; no compact body of, 
in United States, 30; awakened to im- 
plications of gospel, 210-211; as indi- 
viduals and pagans as nations, 226; ad- 
dress by William P. Schell on “North 
American Christians and World Mis- 
sions,” 257-262. 


“Christ’s Message to Nations and Races,” 


address by Joseph H. Oldham, 46-52: 


INDEX 


history of missions epitomized, 46; 
Phelps-Stokes Commission referred to, 
47; cotton keyword in East Africa, 47; 
racial differences and sense of na- 
tionality barriers, 48; complexity of 
modern life a problem, 48-49; individual 
must be rediscovered, 49; equality of 
men, 49-50; racial differences no cause 
for antagonism, 50-51; races comple- 
mentary, 51; deliverance of humanity 
from sin, 51-52. 

“Christ’s Message to Society,” address by 
Miss Mabel K. Howell, 42-46; social 
side of gospel, 42-43; social gospel ana- 
lyzed, 43; social teachings of early 
hristians, 43; Roman empire and social 


teachings of Christianity, 44; social 
message of early missionaries, 44; 
brotherhood side of Gospel, 44-45; 


China Christian Council referred to, 45; 
leadership needed, 46; youth ready, 46; 
Indianapolis Convention, 46. 

“Christ’s Message to the Individual,” ad- 
dress by John McLaurin, 37-42: 
Christ’s message to individual is funda- 
mental, 37-38; new spirit of patriotism, 
38; transforming power of gospel, 38- 
39; story of scavenger in India, 39-40; 
story of a Brahman in India, 40-42. 

Church, of India poor, pale, dependent, 
152, 153, 155; ever needed, 155; a dyna- 
mo, 155; of India founded on sacrifice, 
155-156; self-government and leadership 
requisites in Japanese, 157-159; self- 
support of Japanese, 157-158; in Japan 
needs financial cooperation, 157-160; 
necessity for indigenous, in East, 163- 
170; blessings of, 177; misinterpreted as 
militaristic, 179; international relations 
theory of, 185; essentially missionary, 
195; as St. Paul conceived it, 197-198; 
St. Paul’s conception of mission Of, 198- 
199; must face whole problem of, 226- 
227; buildings and missions, 261; 
school, place of missions in, address on, 
278-281; lagging spirit of, 284-285; halls 
attractive, 364; stewardship in local, 
379-380; and functions of the home, 
396; native, must take over burden of 
unfinished missionary task, 407; inde- 
pendence of native, a matter of assum- 
ing responsibility, 407; school, confer- 
ences on at convention, 422. 

“Church in India,” address by Bhaskar 
Pandurang Hivale, 152-156: church of 
India poor, pale, dependent, 152; na- 
tionalization of church of India, 153; 
reasons for hope for church in India, 


153-154; national movement in India, 
153; the superiority complex 153- 
154; unity conference in India, 154; 


toleration in India, 154; social service 
in India widened, 154; future of Chris- 
tian church in India, 155; church in 
India founded on sacrifice, 155-156; 
church ever needed, 155; church a 
dynamo, 155; sacrifices of missionaries, 
155-156, 

“Church in Latin America,’ address by 
J. H. McLean, 148-151: contribution of 
Latin America to world, 148; growth 
of native church in Latin America, 148- 
149; Brazil and church of Christ, 149; 
Argentine and Uruguay referred to, 149; 
type of church in Latin America, 150- 
et. gratitude of Latin-American church, 


“Church in the Far East,” address by 
Bishop Henry St. George Tucker, 156- 
162: church in Japan, 156-157; require- 
ments for advance of church in Japan, 
157; student classes in Japanese church, 
157; church in Japan rich in native 
leaders, 157; self-support of church in 


447 


Japan, 157-158; church in F hea jl con 
financial cooperation, 157; domestication 


of Christianity in Japan, 159-160; Orien- 
talizing of Christianity, 159-160; older 
religions in Japan, 159-160; need of 


Christian leaders in Japan, 160; educa- 
tional work and need of Christian lit- 


erature in Japan, 160-161: denomina- 
tionalism in Japan, 161. ; 
“Church in the Mission Field,’’ subject 


of addresses, 148-170.. ‘ - 
Church Missionary Society, in India, 83, 


L6, 
Church of England, missionary of, 116. 
Church of God, conference of mission 
boards and societies of, at convention, 


425. aa 
Churches of God, conference of mission 


boards and societies of, at convention, 
425. 

“Circulation of the Scriptures in the Near 
East,’ address by Arthur C. Ryan, 
341-345; Near East gave us_ Bible, 
341-342; Bible lost to Near East and 


Russia, 341-342; lesson of Bible in Near 
East, 343; missionary gains in Near 
East in past 100 years, 343-344; trans- 
lations of Bible in Near East, 343; well- 
organized missions in Near East, 343; 
promised success in Near East, 343-344; 
Mohammedanism weakened, 344; mission 
situation in Russia and Turkey, 344; 
Bible in Greece, 344; American Bible 
Society source of supply of printed 
Word, 345. 

Civil War, and women, 247. 

Civilization, far from perfect, 5; of West 
obsessed by idea of force, 169; seventh 
stage of, 178. 

Clark, Alden H., address by, on “Should 
Missions Carry on Social Work?” 138- 
141; 154. 

Collections, interest of children in, 281. 

Colleges, Christian in India, 115-116; in 
United States, conditions in, 285; as 
sources of writers, 328; agricultural, in 
China, 370-371; see Schools. 

Colombia, Indians in, 321. 

Colonial policies, of France and Great 
Britain in Africa, 296-298. — 

Color, no ground of superiority, 173. 

Columbus, Christopher, 245. 

Commission on the Church and Industry, 
appointed, in China, 134. 

Committee of Arrangements for conven- 
tion, vii. 

Committee of Reference and Counsel, rela- 
tion of, 1 

Committees, 
430. 

Companionship, of Christ, 13. 

“Compelling Character of the Message— 
The Gospel for the Whole World,” ad- 


Washington, of convention, 


dress by Bishop Edwin D. Mouzon, 
8-11: compulsion of missionary  enter- 
prise, 8; intellectual superiority of 
Jesus, 9; daring to be Christians, 9; 


cross of Christ, 10; story of cross in 
India, 10; compulsion of Christian mes- 
sage, 11; the living Christ in experi- 
ence, 11; Douglas and heart of Bruce, 
ike 
Competition, of giving, 173-174. 
Complexity, of modern life a problem, 48. 
Compulsion, of missionary enterprise, 8; 
of Christian message, 11. 
Conceptions, of Christianity, 263. 
Conference, General Northern Missionary 
of Scandinavian countries, 384. 
Conference, Older Boys’, influence of, 287. 
Conference on Limitation of Armament, 
187. 


Conferences, of foreign mission boards 


448 


oo societies at convention, listed, 424- 


427. 

regal ee simultaneous, listed, 415- 

Conferences, various international, 2. 

Confucian, ethics, 101 

Confucianism, aims of, 53; referred to, 224. 

Confucius, 111. 

Congo, Africa, 95; mission in Belgian, 96; 
example of training schools found at 
Luevo in Belgian, 371. 

Congregation, address by S. W. Herman 
on “The Adequate Foreign Missionary 
Program in a Congregation,’’ 233-237; 
conditions in the average, 234; must be 


in sympathy with boards, 234; must 
appreciate its spiritual resources, 236; 
each, should support its own workers 


on the mission field, 236-237; addresses 
on education of, in missions, 273-283; 
foreign missions in the, conference at 
convention on, 422 

Congregational Churches, conferences of 
mission boards and societies at conven- 
tion on, 425. 

Congressmen, influence of letters to, 32. 

Consecration, fullness of, required, 407. 

Constantine, 181. 

Constantinople, 25; Woman’s College of, 
99; Christian College of, 100; college 
for girls in, 286; mentioned, 342. 

Contents, table of, ix-xii. 

“Continuous Promise of Our Lord,” ad- 
dress by Miss Jean Kenyon Mackenzie, 
12-15: power of God available, 12-13; 
companionship of Christ, 13; problems 
of volunteers, 13; pecuniary sacrifices, 
13; sacrifices for Christianity, 14; danc- 
ing in Africa, story of, 14-15. 

Contract Alien Labor Law, and mission- 
ary obligation, 404. 


Contribution, financial, by native Chris- 
tians to missions, 261; of each race, 
RVR) 


“Contribution of Christianity to the 
Womanhood of the Orient,’? address by 
Miss Mary E. Woolley, 141-144: women 
aided by education in China, 141-143; 
physical education in China, 142; train- 
ing of teachers in China, 142; oppor- 
tunity for women in social service in 
China, 143; Christianity a _ stabilizing 
force, 143-144, 

Contributions, of races to Christianity, 
01; of Orient to Christianity, 167-170; 
every nation has own, 173; early, of 
women to missions, 245-247; of North 
America to world, 257-262. 

Convention, organization, 428; officials, 
428-430; Washington committees of, 430; 
*““Who’s Who” of, 431-440. 

Convention program, 411-427. 

Convention Sermon, the, 194-203. 

Convention, significance of, v, vi, viii; 
kinds of, v; purpose of, inspirational, 
vi; testimonies concerning, vi; prepara- 
tion for, vi-vii; statistics, vii-viii, 410; 
significance of presence of delegates of 
churches of other lands at, viii; not 
novel idea, 2; mentioned, 322, 323. 


Conversion, of students in Christian 
schools, 100; of children, statistics of, 
102. 


Conversions, in China, 76, 78; proof of, 
224-225; see Evangelism. 
Converts, in India, 16; in Korea, China, 


17; in Java, Sumatra, Bengal, Abys- 
sinia, 305. 
Cook, Dr. Howard, quoted as to baby 


mortality in Uganda, Africa, 403. 

Coolidge, President Calvin, address by 
4-7: quoted, 185; address of, referred 
to, 404. 


INDEX 


Cooper, W. B., address by, on “William 
Tyndale” 359-360. 

Cooperation, in missions promoted by 
meetings, v-vi; address by Dr. John R. 
Mott on “New Forces Released by Co- 
operation,” 209-222; missions have led 
way to, between communions and races, 
209; necessary to cope with divisive 
forces, 209; international, 209-222; new 
forces to be released through, 211-222; 
of all believers will enrich missionary 
message, 216; will profit rising native 
churches, 216; basis of appeal to men 
of large affairs, 218-219; needed to en- 
list new generation, 220; dangers of, 
221; with national churches, 230-231; 
of missionary societies in South Seas, 
etc., 383; international, Holland ready 
for, 388. : 

“Cooperation in the Development of Chris- 
tian Literature,” address by A. L 


Warnshuis, 324-327: Christian books 
should be common _ possession, 324; 
writers in mission fields should be 
shared, 324; need for more and better 
Christian literature, 325; need for 


Christian literature in China and Japan, 
325; gains in illiteracy in India, 325; 
paucity of Christian literature in Africa, 


325; lack of books for women and 
children, 325; methods of supplying 
Christian literature, 326; responsibility 


of churches for supplying Christian lit- 
erature, 326-327. 

Copec, meeting of, 35. 

Copernicus, 43. 

Cornelius, John Jesudason, address by, on 
Fate ea Toward Christ in India,” 
8-85. 

Corona, of God, 64. 


Correspondence course, for writers sug- 


gested, 328. 
Cosmopolitanism, age of, 226 
Cotton, key word in East Africa, 47; 


mill in Shanghai, story of, 131-132. 

Couve, Pastor Daniel, quoted as to signifi- 
cance of personality, 365; greetings from 
Paris Evangelical Missionary Society 
presented by, 382-383. 

Creches, in Latin America, 319. 

Cronk, Mrs. E. C., address by, on “The 
Home as an Agency for Missionary Edu- 
cation,’”? 281-283. 

Cross, of Christ, 10; of Christ in India, 
10, 62; and the eclipse, 63 

Crusaders, déscribed, 180. 

Cushman, Ralph S., book on stewardship 
by, 378. 


D 


Dancing, in Africa, story of, 14. 

Daring, to be Christians, 9. 

Darwin, Charles, mentioned, 43; works of, 
translated into Chinese, 325. 

Datta, K., representative of Christian 
Church in India, 154. 

Davidson, A. B., and use of Bible, 334. 

Death, of convert in Africa, 92 

DeForrest, John H., missionary to Japan, 
quoted, 243. 

deGroot, Hugo, mentioned, 387. 

Delegates, organizations represented by, at 
convention, 2. 

Delegates’ Version, of Bible (Chinese), 349. 

Deliverance of humanity from sin, 51. 

de Meyer, Miss Jennie, missionary in 
Russia, 304. 

Democracy, progress of, in Far East, 20; 
incomprehensible to masses in East, 112. 

Denison, W. H., conference notes on 
Stewardship Materials and ‘Their Use, 
378-379, 


INDEX 


Denomination, address b 
dorfer on adequate 
program of a, 227-233 

“Denominational Program, Foreign Mis- 
sions in the,’? conference on, at con- 
vention, 422. 

Denominationalism, in Japan, 161. 

este og list of, at convention, 424- 
427. 

de Rivera, Primo, 317. 

Dewey, John, quoted regarding Turkey, 24; 
mentioned, 106; works of, translated 
into Chinese, 325. 

Diffendorfer, Ralph E., address by, on 
“The Adequate Foreign Missionary Pro- 
gram of a Denomination,’’ 227-233. 

Differences, in races not cause for an- 
eee 50; between East and West, 

Difficulties, of isolation, marrowness and 
prejudice, 221; of student volunteers, 
284-285; of securing help for literature, 
329-330; of Bible translation, 348-349; 
see Problems. 

Difficulty, of missionary work at present 
time, 210; greatest, to mission service 
is obstacle of Christian parents, 289. 

Dilettantism, modern, aim of, 53. 

Ding Li-mei, of China, mentioned, 206. 

Disciples of Christ, conferences of mission 
pets and societies of, at convention, 

Dissemination and translation of Bible, 
conference on, at convention, 423. 

beet of Christians a stumbling block, 


Djibuti, Africa, 94. 

Doan, Robert A., address by, on ‘‘The 
Layman’s Responsibility for the Foreign 
Missionary Movement,” 237-244. 

Donaldson, Captain in Afghanistan, 304. 

Donohugh, Thomas S., conference notes 
on “Central Training Schools,’’ 371-372. 

JE ay tone Christian college at, mentioned, 

Douglas, and heart of Bruce, 11. 

dione Alexander, missionary, 255, 282, 403, 
4 


Ralph E. Diffen- 
oreign missionary 


Dunda, Angola, Africa, school at, 371. 

Dunkers, conference of mission boards 
and societies of, at convention, 424. 

Dutch, colonial government in Indies, 306; 
missions, history of, 307; missions, 
strength of, 308; missions, aid of gov- 
ernment to, 308. 

Dutch Indies, progress of missions in, sub- 
ject of addresses, 306-311; population of, 


306-307; animistic heathenism in, 307- 
308; missions consul in, 308. 
E 
Earthquake, in Japan, 21, 69, 138. 
East, and policies of West, 108; race 


consciousness in, 112; democracy in- 
comprehensible to masses in, 112; 
women key to public health in, 112; 
difference of, from West, 169; see Far 
East, Orient. 

East India Company, 404. } 

Eastern Empire, cruelties against Chris- 
tians in, 180. 

Eclipse, and the cross, 63. j 

Economie imperialism, to be studied, 232. 

Economics, cotton key word of, in East 
Africa, 47. 

Ecuador, Indians in, 321, 323. 

Ecumenical Missionary Conference, men- 
tioned, 2; in New York, 393. 

Eddy, G. Sherwood, visit of, to India, 152. 

Edinburgh, World Missionary Conference 
in-cyi, 25 118, P209 3215S 2e7 sos: 

Educating church in foreign missions, con- 
ferences on, at convention, 417. 


449 


“Educating For Peace and Goodwill,” ad- 
dress by Mrs. Thomas Nicholson, 176- 
180: war an anachronism, a crime, 176- 
177; entire nation can be altered by 
education, 176-177; Protocol of Geneva, 
177, will to peace necessary, 177; bless- 
ings of church, 177; world knit together 
by science, 177-178; seventh stage of 
civilization, 178; nine-tenths of educa- 
tion in Africa in missionaries’ hands, 
178; brotherhood of races found in 
Christ alone, 178; church misinter- 
preted as militaristic, 179; amount 
raised by missions compared with cost 
of World War, 179; the church and 
the next war, 179; condoning of war, 
179; ideals to combat war, 179; Chris- 
tian education to avert war, 179; patron- 
izing attitude, 179; methods of combat- 
ing glorification of war, 179. 

Education, encouraged by Christianity, 5; 
religious, in Turkey, 26; religious, in 
China, 75; aid to missions, 98; Chris- 
tian, to leaven other religions 101; hope 
of China in Christian, 101; opportunity 
of Christian, 101-102; movement for 
popular, in China, 105; address by 
J. D. MacRae on “Christian Educa- 
tion and Christian Leadership,” 106- 
111; Christian, paramount, 109; Chris- 
tian, great evangelistic force, 109; gov- 
ernment systems of, growing in China 
and Japan, 109; address by Miss Helen 
K. Hunt on “Christian Education and 
Christian Womanhood,” 111-114; advan- 
tages derived from cooperation in, in 
India, 114-116; two types of union col- 
leges in India, 115-116; Christian, in 
relation to government development, ad- 
dress by J. H. Oldham, 116-118; govern- 
ments entering field of, 117; unity neces- 
sary in, 117; religion essential in, 118; 
atmosphere in, 119-120; supreme aim 
of, the education of mankind, 120-121; 
aim of, making of character, 121; popu- 
lar, in health, 127; of womanhood in 
China, 141-144; physical, in China, 142; 
entire nation can be altered by, 176-177; 
nine-tenths of, in Africa in hands of 
missionaries, 178; Christian, to avert 
war, 179; need of enlarged program of 
missionary, 232; lack of, in congrega- 
tion, 235; program of, in congregation, 
235; in missions by project method, 
273-276; eight objectives of missionary, 
277; methods of missionary, in home, 
281-283: in Latin America, social as- 
pects of, 318; conference notes on ‘‘Re- 
ligious Education in the Mission Field,’ 
361-365; industrial, 367-368; our mis- 
sionary duty in field of, 403; see 
Schools, Teachers, Training. 

Education in the mission field, religious, 
conference on, at convention, 423. 

“Education of a Congregation in Mis- 
sions,” subject of addresses, 273-283. 

Educational, work in Japan, 160; Commis- 
sion of China, composition of, 214; re- 
vivals in Mohammedanism, 304; work at 
agricultural , schools, 371-372; work, our 
unfinished missionary task in, 404; work, 
conferences on, at convention, 416. 

Egypt, students from, 99; intellectual 
movement in, 291. 

Einstein, Albert, works of, translated into 
Chinese, 325. 

Eliot, John, 256, quoted, 349. 

Ellwood, Charles A., recent book by, “Re- 
ligion and Social Reconstruction,” 43; 
works of, translated into Chinese, 325. 

Emerson, Ralph Waldo, 144. 

Endicott, James, address by, on “The 
Appeal of Foreign Missions to the In- 
dividual Christian,” 262-267. 


450 INDEX 


Engano, 309. 

England, competition of giving in, 173; 
hurch of, conference at convention of 
foreign mission boards and societies of 
Canadian bodies of, 424. 

ae ary language and Miskito Indians, 


Episcopal Church, first missionary to 
Japan sent by, 245; conference of mis- 
sion bodies of, at convention, 425. 

Equality, of men, 49. 

Erasmus, work of, 98. 

Erromangan, translation of Acts into, 348. 

Eskimo, language described, 349. 

Eton College, England, headmaster of, 
quoted, 202-203. 

Eucken, Rudolf, works of, translated into 
Chinese, 325. 

Evangelical Alliance, 393. 

Evangelical Church, conference of foreign 
mission boards and societies of, at con- 
vention, 425. 

Evangelical Synod, conference of foreign 
mission boards and societies of, at con- 
vention, 425. 

Evangelism, in Japan, 69; by church 
members in China, 75; danger to, from 
administrative work, 86; task of, to 
care for great groups of converts, 88; 
by Christian schools in China, 104; 
classes to be reached in Japan, 138; see 
Converts. 

“Evangelism in the Native Church,” ad- 
dress by Bishop Badley, 85-88: growth 
of Christianity in India, 85; danger to 
evangelism from administrative work, 
86; organization over-emphasized, 86; 
requirements for missionary success in 
Asia, 86; methods of Mohammedanism 
to be used, 86; methods of evangelism 
by converts in India, 86; Singh re- 
ferred to, 87; methods witnessing rather 
than sermonizing, 87; entire caste ready 
for baptism, 87; task of evangelism to 
care for great groups of converts, 88. 

Evangelistic, campaigns in Japan, 68. 

“Evangelistic Methods in Honan,” address 
by Jonathan Goforth, 76-78: conversions 
and evangelists in Honan, 76; evan- 
gelists in China, 76; open house in 
China, 76-77; saving a class, reaching 
students, dealing with chief men, con- 
versions, in China, 77-78. 

Evangelistic work, conferences on, at con- 
vention, 415. 

Evangelists, in China, 76. 

Everest, Mount, scaling, 254. 

Every Member Canvass, in church dis- 
cussed, 279. 

a ie a magazine of world friend- 
ship, 

Expenditures, of mission boards repre- 
sented in convention, 2. 

Ewing, Dr. J. C. R., referred to, 14. 


F 


Fairbank, Samuel, 139. 

Faith, need for revival of, 4; a higher 
sort of, 36; needed, 205; daring, moti- 
vation of layman in mission work, 242- 
243; in supernatural power of God, call 
to, 406. 

Falconer, Ian Keith, of Arabia, 256. 

eae of the world, 172-174; of nations, 


Far East, world situation in, 16; address 
by Bishop Herbert Welch on situation 
in, 16-23; converts in, 17; Christ com- 
ing to own in, 18; opposition to Chris- 
tianity. in, 18; white peril feared in, 18; 
women and children in industry in, 


128-134; address by Bishop Henry St. 
George ‘Tucker on “The Church in the 
Far East,’? 156-162; opportunities for 
physicians in, : 

“Farm Settlements in India,’ conference 
notes by Leroy Stockman, 372; agricul- 
tural work done by Salvation Army, 372. 

Farquhar, John Nicol, 154. 

Fategarh, India, story of cemetery at, 
408-409. 

at dominant factor in the world, 171- 

Zs 

Federal Council of the Churches of Christ 
in America, 393. 

Fellowship, of Christ, 62; with Christ 
needed, 206; Christian, enriched by co- 
operation, 217; of Stewardship, men- 
tioned, 378. 

Female cent societies, 245-247. 

Feng Yu-hsiang, 106. 

Field, Jay Carleton, address by, on ‘‘Spe- 
cial Fields of Service in Which Latin 
Americans Need and Welcome the Help 
of the Christian Forces of Other Coun- 
tries,’? 312-316. 

stone situation in mission bodies, 211- 

Fleming, D. J., book by, 154, quoted as to 
objectives of missionary education, 277. 

Force, West obsessed by idea of, 169. 

“Foreign Missionary Movement in Rela- 
tion to Peace and Good Will Among 
Nations,’”’ subject of addresses, 171-190. 

Foreign Missions Conference of North 
America, annual sessions of, v; other 
bodies similar to, 2; organization and 
composition of, 393, progress of work 
os summarized, 393; list of officers of, 

Foreign Missions Convention; see Conven- 
tion. 

Foreword, v-viti: significance of conven- 
tion, v, vi, viii; kinds of convention, v; 
purpose of convention inspirational, vi; 
annual sessions of foreign Missions Con- 
ference of North America, v; coopera- 
tion in missions ‘eke au hi by meetings, 
v-vi; New York Conference referred to, 
vi; testimonies concerning convention, 
vi; preparation for convention, vi-vii; 
committee of arrangements for conven- 
tion, vii; consultations for convention 
program, vii; convention statistics, vii- 
viii; significance of presence of dele- 
gates of churches of other lands to con- 
vention, vill. 

Forgan, Robert, Period of Intercession 
conducted by, 118-122; address by, on 
“The Bible’s Place and Power, 332-336; 
greetings from the Conference of Mis- 
sionary Societies in Great Britain and 
Ireland presented by, 389-391. 

Formalism, in present-day religion, 80. 

Forman, John N., of India, 206. 

Ghat missionary from Japan sent to, 


137. 

“Forsaken, But Not,” story of, 408-409. 
Fosdick, Harry Emerson, books of, trans- 
lated into FADEOEHE 70; quoted, 240. 

Fox, George, of England, 146. 

France, competition of giving in, 173; 
colonial policy of, 297,298. 

Fraser, Donald, work of, in Achimota, 
118; mentioned, 206. 

Free Methodist missionary boards and 
societies of, conference of, at conven- 
tion, 426. 

French, Bishop, Thomas V., 304. 

Friends, conference of mission boards and 
societies of, at convention, 425. 

Friendship, between China, Russia, Japan, 
21; between white and yellow races, 22. 

Fuji Spinning Company, 68. 

Fukien, China, Christian University, 104. 


INDEX 


Furse, Bishop Michael Bolton, address by, 
“Of One Blood,” 171-184; quoted, 185; 
greetings from Archbishop of Canter- 
bury presented by, 388-389. 


G 


Galilee, 9. 

Gamewell School, China, 104. 

Gandhi, Mahatma, quoted, 57; influence of, 
79; gospel of, considered, 80; and un- 
touchables, 83; mentioned, 153, 154, 
168, 202-203; quoted, 244. 

Ganguela region, Africa, 88. 

Gates, Herbert W., address by, on ‘“‘The 
Place of Missions in the Church School,’’ 
278-281. 

Geneva Protocol, and war, 34. 

German Evangelical Missionary Union, 
greetings from, 385-386: missionaries of, 
385; appreciates help in past years, 385; 
message of, to convention, 386; success 
in fields, 386. 

German Missions Union, 385. 

Germany, Deutscher Evangelischer 
sionsbund in, v; referred to, 20. 

Gift, see Contribution. 

Ginling College, Nanking, China, 104, 141, 
142 


Mis- 


Glasgow, student conference at, 238. 

God, narrow conceptions of, 233; of Isaiah 
the God of Mohammed, 303. 

“God’s Love for the Mohammedans,” ad- 
dress by Samuel M. Zwemer, 299-305. 
Mohammedanism the prodigal son among 
religions, 300, Armenian massacre, 300; 
martyrs of Near East, 301; God’s love 
for Mohammedans because of numbers 

301-302; number of Mo- 


and neglect, . 
social evils, 302; 


hammedans, 301-302; 
mystic orders, 303: Mohammedanism a 
theistic religion, 303; Koran a witness 
to Christ, 303; Mohammedans more 
accessible today, 304-305; new national- 
ism, 304; educational revivals, 304; pub- 
lic baptisms, 305; new day in Moham- 
medanism, 305; converts in Java, Suma- 
tra, Bengal, Abyssinia, 305. 

Goforth, Jonathan, address by, on ‘‘The 
Evangelistic Methods in Honan,” 76.78. 

Gold Coast, West Africa, 118, 299. 

Goodsell, Fred F., address by, on “The 
New Leadership of Turkey,” 23-27. 

Goodsell, Miss Lynda Irene, address by, 
on ‘fReasons for Becoming a Foreign 
Missionary,” 285-286. ; 

Good-will, address on ‘‘Education For 
Peace and Goodwill,” 176, 180; address 
on “The Will For Peace, 180-184; 
toward men, 259, 

Gordon, George and James, and transla- 
tion of Acts, 348. : 

Gospel, social side of, 42; needed by all 
men, 224; one hope of distracted world, 
390-391; to be preached to every crea- 
tion, 399; greater number today than 
ever before unreached by, 400; millions 
in our own land have no true idea of, 
400; call yet to youth to preach, 400; 
radiancy of the, 401. _ 

“Gospel Among Primitive Peoples,” ad- 
dress by Charles E, Hurlburt, 94-97: 
story of conversion of tribe in Africa, 
95; visit of Theodore Roosevelt, 95; 
translation of New Testament by Afri- 
can, 95; lepers in Africa, 96; need in 
Africa, 96; need of educated missionaries, 

7 


97. 

“Gospel Among Primitive Peoples,” address 
by Henry C. McDowell, 88-94: name of 
Christ unknown in parts of Africa, 88; 
reception of missionary in Africa, 89; 
method of preaching in Africa, 89; 
evangelizing through schools in Africa, 


451 


89-90; missionary spirit in Africa, 90; 
sacrifice by Africans, 90-92; death of 
convert in Africa, 92; story of bush fire 
in Africa, 93. 

“Gospel for the Whole World,” subject of 
addresses, 8-15. 

‘Gospel in a Great Oriental City,’’ ad- 
dress by William Axling, 67-72: Tokyo 
described, 67; Christian business men in 
Japan described, 67; evangelistic cam- 
paigns and Christian organizations in 
Japan, 68; Sunday schools in Tokyo, 
69; earthquake in Javery 69; evangelism 
in Japan, 69; Christians in Japanese 
universities, 70; Christians in wuniversi- 
ties of Japan, 70; welfare work launched, 
70; religion of Japan infused with new 
life, 70-71; brotherhood in Japan, 71; 
story of Japanese physician, 71. 

“Gospel in Many Tongues,” book, giving 
verse in 543 languages, 347. 

Grand Chaco, South America, Indians in, 

Grant, W. Henry, conference notes by, 
on ‘Agricultural Education in Colleges,” 
370-371. 

HEA motive of mission service, 287- 

Graves, soldier, 256. 

Great Britain, Conference of Missionary 
Societies of, referred to, v; and slavery 
in Egypt, 296; colonial policy of, 298; 
Miskito Indians allied with, 352; first 
missionaries from, 392. 

Great Britain and Ireland, Conference of 
Missionary Societies in, greetings from, 
presented by Robert Forgan, 389-391; 
missions pioneers of church wnity, 390; 
fraction of mission work carried on by 
American churches, 390; gospel the one 
hope of the distracted world, 390-391. 

Greece, aims of, 53, 54; students from, 
99; Bible in, 344. 

Greek, church, martyrs of, 301; Patriarch 
expelled, 342; Testament, 360. 

Greetings to the convention from mission- 
ary bodies and societies of other lands, 
381-391. 

Grenfell, George, of the Congo, 350. 

Grotius, Hugo, fe 

Growth, of mission work in America, 393; 
of missionary enterprise, 397. 

Guinea, coast and Mohammedanism, 298. 

Guntur, Lutheran Junior College at, 116. 


‘ 


H 


Haas, Cyril H., of Turkey, 207. 

Hadley, Samuel H., in “Down in Water 
Street,” 137. 

Hague, the, Court of Arbitration in, 182; 
Court of Justice in, 182. 

Hair nets, story of, 128-129. 

Hall, Gordon, 138-139. 

Hamadan, story of blind woman of, 401. 

Hamlin, Cyrus, influence of missionary 
magazines on, 283. 

Hampton Institute, 371. 

Hangchow, China, physical drill at, 142. 

Hannington, Bishop James, murder of, 95; 
mentioned, 256. 

Hardy, Thomas, poem of, on Sir Walter 
Scott, 254. 

acy ahi Paul W., missionary in Arabia, 

Harte; A. C;, 213. 

Heath, George R., address by, on ‘‘Trans- 
lating in the Miskito language of Cen- 
tral America,” 351-353. 

Hebrew Bible, 360. 

Heine, Heinrich, dream of, 10. 

Henry, James M., address by, on ‘The 
Significance of Christian Education in 
the Evangelizing Process,’ 98-102. 


452 INDEX 


Hepburn, James Curtis, of Japan, 125. 

Herman, S. W., address by, on “The Ade- 
uate Foreign Missionary Program in a 

ongregation, 233-237. 

Higginbottom, Sam, 370. are 

Himalayan mountains, chieftain in, 117. 

Hindu, attacks on Scriptures, 204. j 

Hinduism, aims of, 53, 54; as seen in 
Benares, 302. 

History, of missions epitomized, 46; of 
women’s missionary societies, 245-247. 
Hivale, Bhaskar Pandurang, address by, 
on ‘The Church in India,’’ 152-156. 
Hodgkin, Henry T., quoted, 240, signer of 

cable message to convention, 381. 

Hogg, Alfred G., periodical article by, 
214. 

Hodous, Professor Lewis, quoted as to use 
of emotional background of other reli- 
gions, 364. : 

Holland, rule of, in Indies, 307; mission- 
ary energy of, concentrated, 307; Bible 
reprinted in, 358; greetings from, to 
convention, 387-388. : 

Holliday, Miss Margaret Y., missionary 
in Persia, 304. 

Holmes, George W., of India, 401. 

Holy Land, and Crusades, 180. 

Holy Sepulchre, Church of the, 180. 

Home, shrine of religion, 30; lawlessness 
traceable to, 31; influence on, of Chris- 
tian schools, 101; and Sunday School, 
103; changing in China, 107; influence 
of discussions in the, 282; functions of, 
transferred to church and state, 396. 

Home Missions Council, mentioned, 393. 

“Home as an Agency for Missionary Edu- 
cation,” address by Mrs. E. C. Cronk, 
281-283: pictures used in the home, 
281; interest of children in collections, 
281; the influence of discussions in 
home, 282; a story of tithing, 282; in- 
fluence of missionary magazines, 283; 
church should cooperate with home in 
furnishing books, 283; Everyland a 
magazine of world friendship, 283. 

Honan, China, referred to, 76-78. 

Honduras, spirit teaching in, 352. : 

Hope, Fred, sawmill engine and African 
natives, 12. 

Hoskins, F. E., of Beirut Mission, quoted, 
348, 350. 

Hospitals, in Latin America, 313-314. 

“How the United States Department of 
Agriculture may Cooperate with Agri- 
cultural Missionaries,’ conference notes 
by William A. Taylor, 372-373: corre- 
spondence of Department of Agriculture 
with missionaries, 372-373; seeds fur- 
nished by Department, 373; contribu- 
tions to Department by missionaries, 
373; how to get in touch with the De- 
partment, 373. 

“Wow We Can Help the Churches on the 
Foreign Field to Adopt Stewardship,” 
conference notes, David McConaughy, 
377-378; stewardship at home helped b 
missions, 377; suggestions on steward- 
ship, 377; Christ’s idea of stewardship, 
377; scope of stewardship, 377-378; text 
books on stewardship, 378; fellowship of 
stewardship, 378. 

Howell, Miss Mabel K., address by, on 
“Christ’s Message to Society,” 42-46. 

Hughes, Charles E., 187. 

Hull, William I., address by, on ‘The 
Will for Peace,’ 180-184. 

Humility, needed, 205. 

Hunan-Yale Medical College in Changsha, 
China, 127. 

ear eh cruelties against Christians in, 


Hunnicutt, B. H., in charge school, 371. 
Hunt, Miss Helen K., address by, on 


“Christian Education and Christian 
Womanhood,” 111-114. 

Hurlburt, the Rev. Charles E., address by, 
on “The Gospel Among Primitive Peo- 
ples,” 94-97, 

Huxley, Thomas, works of, translated in- 
to Chinese, 325. 

Hyde, Henry Barry, India, 206. 


I 


Iberian, influence in Latin America, 317. 
Ibsen, Henrik, works of, translated into 
Chinese, 325. 
Ideals, of (Chinese merchants, 108. 
Immigration, question, 20; Japanese law, 
effect of, 239. 
Immortality, promise of, 
Roman world, 4. 
Imperial University, of Japan, 70. 
“Imprisoned Splendor of the Orient,’”’ ad- 
dress by Harris E. Kirk, 162-170: Christ 
the the seed, 162-163; indigenous church 
necessary in East, 163-170; mission work 
must become essential part of native spirit, 
163-170; problem to release Christian task 
to native church, 163-170; Western 
civilization not essentially Christian, 
163-167; mewer type of missionaries 
needed, 165; Western civilization charac- 
terized, 165-168; Christianity not a 
Western religion, 165-170; justification 
of missions, 165-166; Christian concep- 
tions, 166-167; contributions of Orient 
to Christianity, 167-170; Orient home 
of creative joys of life, 168-169: differ- 
ences between East and West, 169; 
West obsessed by idea of force, 169; 
war result of obsession of idea of force, 
169; idea of force not dominant in 
ae 169; new vision of opportunity, 


brought to 


Independence, of churches a matter of 
assuming responsibility, 407. 

India, story of the cross in, 10; Christian 
communicants in, 16; mentioned, 29; 
cities in, 37; story of scavenger in, 39; 
story of Brahman in, 40; new revela- 
tion in, 56; Gandhi quoted, 57; message 
of, to world, 79; influence of Gandhi in, 
79; spiritual genius of, 79; movement 
of mind toward Christ in, 82-83; move- 
ment of untouchables in, 82-83; statis- 
tics of baptisms in, 83, 85; social evils 
fought in, 83; Christianity practicable 
in, 84; address by Bishop Badley on 
“Evangelism in the Native Church,” 85- 
88; organization over-emphasized in, 86; 
methods of evangelism through con- 
verts in, 86; entire caste ready for bap- 
tism in, 87; influence of Christian 
schools in, 99; address by J. Roy 
Strock on “Union and Cooperation in 
Education in India,’? 114-116; Christian 
colleges in, 115-116; church of, poor, 
pale, dependent, 152, 153, 155; dena- 
tionalization of church in, 153; reasons 
for hope for church in, 153-154; tolera- 
tion in, 154; social service in, widened, 
154; future of Christian church in, 155; 
church in, founded on sacrifice, 155-156; 
National Christian Council, 212; failure 
of non-cooperative movement in, 239; 
William Carey in, 251; Mohammedans 
in, 302, 305; gains in illiteracy in, 325; 
National Christian Council, 326; address 
on work of literature committee in, 330- 
331; languages in, 330; conferences on, 
at convention, 420; see East and Far 
East. 

Indianapolis Convention, 46. 

“Indians in Latin America: the Appeal 
They Make and the Obligation We 
Face,” address by H. C. Tucker, 320- 


INDEX 


323: Montevideo conference referred to, 
320; population of American Indians in 
Latin America, 321; untouched by Chris- 
tianity, 321-322; spiritual darkness and 
illiteracy of Indians, 322; our obliga- 
tion to help, 322; opportunity for work 
among Indians, 323; love as motive in 
evangelizing, 323- 324. 

Indians, population of, in Latin America, 
313-321; address on, 320-323; population 
in Latin America, 321; untouched by 
Christianity, 321- 322: spiritual darkness 
of, 322; illiteracy of, 322; obligation to 
help, 322, 

Indifference, of average Christian, 194-196. 

Individual, must be rediscovered, 49; must 
live Christ life, 239-240; address on 
appeal of missions to, 262-267. 

Industrial, conference notes on ‘‘Agricul- 
tural and Industrial Missions,’”’ 366-374; 


education in missions, 367; advance, 
helpfulness of, 367; processes, mental 
development through, 368; laboratories 


in schools, 368; work, 
at convention, 416. 

Industrialism, Western, in Far East, 20; 
in China and Orient, 107; labor union 
formed in Japan, 136; tenant farmers’ 
union organized in Japan, 137. 

Industry, women and children in, in Far 
East, address by Miss Margaret E. Bur- 
ton, 128-134; story of hair-nets, 128-129; 
whole world affected by modern condi- 
tions in, 128-130; child in Shanghai silk 
filature, 130-131; and morality, 368-369; 
the missionary duty in field of human, 
403. 

Inescapable Christ, the, 59. 

Influence, of Christianity in Japan, 17. 

Intellectual abilities pooled through co- 
operation, 214-215. 

“Tntellectual Movements Among Moslems,”’ 
address by Robert S. McClenahan, 290- 
295: Mohammedan centers united by no 
bond, 290; sense of dissatisfaction in 
Mohammedan world, 290-291; various 
attitudes of Mohammedan thinkers, 291- 
295; Mohammedan interest in indepen- 
dence and liberty, 291; two opposite 
communities in Mohammedan _ world, 
292-293; philosophy in Mohammedan re- 
ligion, protest against foreign control, 
293; Mohammedan literature, 293; atti- 
tudes of sheiks, 294; indifferent and 
hopeless Mohammedan groups, 294-295. 

Intemperance, in Latin America, 318, 319. 

Intercession, address of Period of, by Rob- 
ert Forgan, 118-122; secret of true teach- 
ing, 118-119; Christian atmosphere a 
education, 119- 120; supreme aim 
Christianity education of mankind, 120. 
121; aim of education making of charac- 
tere tal 

Intercession, address of Period of, by John 
Wilson Wood, 190-193: prayer for right 
attitude in international relations, 192, 

Intercession, address of Period of, by 
President J. Ross Stevenson, 268-272: 
place of prayer in missionary program, 
268; prayer for ministers, leaders, 
church, to be enabled to carry missionary 
message, 271-272, 

Intercession: “Spiritual Qualifications for 
Missionary Service at Home a 
Abroad,” by Robert P. Wilder, 203-208. 

Intercession: “The Transforming Power of 
Christ,” by W. Douglas Mackenzie, 60- 
66: cross of Christ, 62; fellowship of 
Christ, 62; the atonement, 62-63; re- 
deeming power of God, 63; eclipse and 
the cross, 63, corona of God, 64. 

eae tpere Revenue, statistics of bureau of, 
134 

International, 


conferences on, 


goodwill needed for Near 


453 


East, 27; relations, opportunity for 
Christianity in, 32; relations, Machia- 
velli’s theory of, 184-186; relations, 


prayer for right attitude in, 192; co- 


operation, address by Dr. John R. Mott 
dealing with, 209-222. 
International Lesson Committee, and 


stewardship, 380. 

International Missionary Council, referred 
tO Wi, bele-cicy {nauiry + Ol,0- 3645 0 at 
Lake Mohonk, 385. 

International Review of Missions, a stimu- 
lating magazine, 214. 
Investment, in missions 

judgment, 261. 

Irishman, in Africa, story of, 95. 

Ismail, Mohammed, of Lahore, 
quoted, 303. 


good business 


India, 


i 


Jacks, L. P., essay of, 401. 

James, William, quoted as to childhood 
habit-forming time, 102; works of, trans- 
lated into Chinese, 325. 

Japan, interracial relations in, 9; prohi- 
bition movement in, 17; social purity 
movement in, 17; labor movement in, 
17; Buddhism influenced in, 17; friend- 
ship with Russia and China, 21; advance 
in Christianity for, 29; Tokyo described, 
67; Christian business men in, 67; a 
captain of industry of, 67; evangelistic 
campaigns in, 68; evangelism in, 69; 
earthquake in, 69; Christians in univer- 
sities of, 70; welfare work launched in, 
70; brotherhood in, 71; story of native 
physician in, 71; story of child labor in 
glass factory in, 132-133; work in slums 
of Kobe, 134-138; labor unions in, 136- 
137; laboring classes in, 138; address by 
Bishop Henry St. George Tucker on 
“The Church in the Far East,”’ 156-162; 
membership of church in, 156-157; stu- 
dent classes in church in, 157; require- 
ments for advance “of church in, 157; 
church in, rich in native leaders, 
157; self-support of church in, 157-158; 
church in, needs financial cooperation, 
157; domestication of Christianity in, 
159-160; older religions in, 159-160; 
need of Christian leaders in, 160; need 
of Christian literature in, 160- 161; de- 
nominationalism in, 161; effects of edu- 
cation in, 176; work of National Chris- 
tian Council of, 212; first missionary 
sent to, 245; Christian Literature So- 
ciety in, 326; conferences on, at con- 
vention, 418; see East and Far East. 

Japanese, immigration law, effect of, 239. 

Java, Christian college in, 101; Mohamme- 
dans in, 301; converts in, 305; popula- 
tion of, 306; Bible in, 357-359; transla- 
tion in, 358. 

Jerusalem, Crusaders’ slaughter in, 180; 
recent gifts to, 213; conference quoted 
regarding Mohammedans in India, 302; 
conference of Mohammedans, 362. 

Jesus, intellectual superiority of, 9; life 
itself, 54; supreme motive, 54; name 
unknown ‘in parts of Africa, 88; see 
Christ. 

Joint Advisory Committee, on Methods 
and Materials of Religious Education 

n the Foreign Field, 363. 

J onah, book of, rebuke to narrow national- 
ism, 264. 

Jones, E. Stanley, address by, “The Aim 

and Motive of gporcee issions,” 52- 
605 mentioned, 

Jones, Rufus M., sade by, ““The Power 
of Christ Revealed in Personal Life,” 
144-147; quoted, 237. 


454 INDEX 


Jones, Thomas Jesse, referred to, 47; 
studies by, in Africa, 214; conference 
notes on “Why the Missionary Forces 
Must in Many Fields Deal with Agricul- 
ture and the Simple Industries,” 366- 
369; visits of, 372. 

Josey, Prof. Charles C., quoted, 405. 

Jowett, J. H., quoted 203. 

Judaism, aims of, 53; evaluated, 224. 

Judea, mentioned, 9, hills of, 226. 

Judson, Adoniram, and wife, 256; men- 
tioned, 266; quoted, 351. 

Judson, Ann Hasseltine, 282. 

Judson College, 100. 


K 


Kagawa, Toyohiko, Christian novels of, 
70; address by, ‘‘Sixteen Year’s Cam- 
paigning for Christ in Japan,” 134-138. 

Kameroun, Africa, 299. 

Kanamori, Paul, the Moody of Japan, 69. 

Kanarese, newspapers in, 331. 

Kanegafuchi Spinning Concern, 68. 

Kant, Emanuel, works of, translated into 
Chinese, 325. 

Karen race, 112. 

Kashmir, mortality of children in, 403. 

Keasberry, B. P., of London Missionary 
Scciety, translation by, 358. 

Keays Colony, Africa, 95; government of, 

4 


Kerr, Hugh T., address by, ‘‘The Pastor’s 
Responsibility for the Foreign Mission- 
ary Movement,” 251-256. 

Kerry ei 1Ge China 125: 

Khanewal district, India, 372. 

Kidd, Benjamin, quoted as to race 
superiority, 225. 

Kimura, Seimatsu, Japan’s ‘“‘Billy’? Sun- 
day, 69. 

King, J. C., of Banza, Congo, quoted, 125. 

Kirk, Harris E., address by, “The Im- 
prieonce Splendor of the Orient,’ 162- 
1 


Kiukiang, China, pioneer school at, 141; 
Rulison School at, 142. 

Kiushiu, North, Japan, mentioned, 137. 

Klinkert, Bible translated by, 358-359. 

Kobayashi, Tomijiro, a captain of indus- 
try in Japan, 67. 

Kobe, Japan, slum work of Kagawa in, 
134-138, 

Koran, 292, 293; learned, 296; a witness 
to Christ, 303. 

Korea, converts in, 17; mentioned, 20; 
zoning plan in, 212; stewardship as 
practised in, 376-377; conferences on, 
at convention, 419; see East and Far 
East. 

Kosaki, Kodo, dean of Japan’s pastors, 70. 

Kraemer, H., translator, 359. 

Kropatkin, Peter A., works of, translated 
into Chinese, 325. 


L 


La Nueva Democracia, 315. 

Labor, movement in Japan, 17; standards 
of church of China, 134; Federation of, 
organized in Kobe, Japan, 136. 

Lahore, India, leadership in, 99; Chris- 
tian college in, 100; colleges in, 117. 

cone bien T. A., missionary in Abyssinia, 


Landes, W. G., quoted as to importance 
of educating children in strategy of 
missions, 362. 

Languages, unregenerate, 349; see Trans- 
lation, 

Lansing, J. G., missionary hymn of, 
quoted, 300. 

Latin America, address on church mis- 


sions in, 148-151; contribution of, to 
world, 148; growth of native church in, 
148-149; type of church in, 150-151; 
gratitude of church in, 151; church in, 
desires larger participation in evangeliz- 
ing, 151; Committee on Cooperation in, 
212; problems, subject of addresses, 312- 
323; special needs of service in, 312-316; 
schools, orphanges, teaching of agricul- 
ture, hospitals, playground work of 
Y. M. C. A., lecture-sermon, literature, 
need of leadership, pessimism in, 313- 
315; address on recent outstanding so- 
cial developments in, 316-320; ancestral 
strain in, 316; matriarchal civilization 
of, 317; men and women in, 317; so- 
ciety, forces operative in, 317; peace, 
public opinion, wealth, education, inter- 
national contacts in, 317-320; address 
on Indians in, 320-323; conferences on, 
at convention, 421. 

Lausanne Conference, 24. 

ae ae Brazil, Instituto Evangelico at, 
3 


Lawlessness, in America, 31. 

Laws, Robert, missionary, 255. 

“Layman’s Responsibility for the Foreign 
Missionary Movement,” address by Rob- 
ert A. Doan, 237-244: selling the gospel, 
237-238; Christianity confused with civ- 
ilization of West, 238; Christianity to 
be first practised at home, 238; national 
sensitiveness, 238-239; national selfish- 
ness, 239; Western civilization arraigned 
by Tagore, 239; individual must live 
Christ life, 239-240; war as _ character- 
ized by Harry Emerson Fosdick, 240; 
Christianity must be inclusive for mis- 
sions to be effective, 241; influence of 
laymen in mission program, 241-242; 
rights of national churches, 242; daring 
faith motivation of layman in missionary 
work, 242-243; broader conception of 
grace religions, 243; appeal to laymen, 
44. 

Laymen, influence of, in mission program, 
241-242; daring faith motivation of, in 
missions, 242-243; appeai to, 244. 

Laymen’s Missionary Movement, appeal of, 
218-219. 

Leaders, followers more than, needed, 28; 
needed, 46; influence of, in China, 108; 
needed in Japan, 160; mission, strength- 
ened by cooperation, 213-214; needed in 
South America, 315; of convention 
listed in “‘Who’s Who,” 431-440. 

League of ‘Nations, misunderstood, 33; a 
constructive agency, 182; a great ad- 
vance, 189. 

Lecture-sermon, in South America, 314. 

Lenin, Nicolai, works of, translated into 
Chinese, 325. 

Lenting, D., a translator, 358. 

Lentz, E. Warner, address by, ‘‘Reasons 
for Becoming a Foreign Spear 
284-285. 

Tepsies in Africa, 96; part of our uwun- 

ished missionary task, 403. 

Lespendeza, Korean, plant, 373. 

Letter, of student from India quoted, 401. 

Lew, T. T., of China, 99, 106. 

Lewis, Miss Ida Belle, address by, “The 
School as an Agency in the Building 
of Character,” 102-105. 

ee rigs ir Melchior, translation by, 357- 

Liberty, religious, denied in great areas 
of world, 402; dealing of United States 
in interest of religious, 402; way to 
win, 402. 

Lichtward, H. A., quoted as to child mor- 
tality in eastern Persia, 403. 

Lima, Peru, high school in, 313. 

Lincoln, Abraham, 249. 





‘ 
; 


INDEX 


Literature, need of Christian, in Japan, 
160-161; mission, a problem, 253; diffi- 
culty of securing latest, 253; in Mo- 
hammedan lands, 293-294; in Latin 
America, 315; address by Frank Rawl- 
inson, ‘Training and Developing Good 
Writers,” 327-330; address by John Aber- 
ly, “Work of the Literature Committee 
of the National Christian Council of 
India,” 330-331; in vernacular for In- 
dia, 330; in India needs support, 331; 
Christian, conferences on, at conven- 
tion, 417; see Translation and Bible. 

“Literature in the Mission Field, Chris- 
tian,’”? subject of addresses, 324-360. 

Liverpool Missionary Conference, 2. 

Living Christ, the, in experience, 11. 

Livingstone, David, mentioned, 125, 146, 
150, quoted, 252; named, 255, 256; 
most representative soul of Britain, 266; 
mentioned, 282; life of, read, 287; 
diaries of, 406; mentioned, 408. 

Lobenstine, Edward C., signer of cable 
message to convention, 381. 

Lockhart, William, medical missionary in 
China, 

Loevenstein, Holland, castle of, 387. 

London, Missionary Conference, 2; men- 
tioned, 116; Missionary Society, 358; 
Conference of 1888, 397. 

Love, the central thing, 58; needed, 205; 
present motive for missions, 228; ad- 


dress on “God’s Love for the Moham- 
medans,” 299-305; of the Indian as 
motive, 323-324; conceptions of, in 


translation, 350. 

Lovejoy, Luther E., book on stewardship 
by, 378. 

Loyalty, of missionary enterprise through 
the years, 397. 

sapere India, Christian College in, 99, 

0. 

Luevo, Belgian Congo, example of train- 
ing schools found at, 371. 

Lull, Raymond, mentioned, 304. 

Lundahl, Jakob E., greetings from Swed- 
ish Missionary Council presented by, 


384. 
Lusitania, sinking of, compared with 
World War, 81. 


Luther, Martin, work of, 98; of humble 
origin, 407. 

Lutheran, Junior College, at Guntur, 116; 
Church, conference of mission boards 
and societies of, at convention, 426. 


M 


McClenahan, Robert S., 

“Intellectual Movements 
lems,’’ 290-295. 

McConaughy, David, conferences notes by, 
on “How We Can Help the Churches 
on the Foreign Field to Adopt Steward- 
ship, 377-378; book on stewardship by, 


378. 
McConnell, Bishop Francis J., 214. 
McDowell, Henry C., address by, ‘‘The 
Gospel Among Primitive Peoples,” 88- 
94 


address by, on 
Among Mos- 


McKay, Alexander, missionary, 255. 

McKee, W. J., missionary in India, work 
of, 214-215; conference notes on rural 
education on the field by, 363; quoted 
as to use of Bible and projects, 364. 

McLaurin, John B., address by, “Christ’s 
Message to the Individual,’ 37-42; men- 
tioned, 398. 

McLean, J. H., address by, ‘“‘The Church 
in Latin America,” 148-151; address by, 
“Recent Outstanding Social Develop- 
ments in Latin America and Their Sig- 
nificance and Appeal,” 316-320. 

Maas river, mentioned, 387. 


455 


Macasser, language described, 349. 
Machiavelli, referred to, 184-186. 
Mackenzie, Miss Jean Kenyon, address 
- SFpeot art Promise of Our 
Mackenzie, W. Douglas, Intercession: 
“The Transforming Power of Christ,” 


60-66. 
MacRae, J. D., address by, “Christian 
Education and Christian Leadership,” 


106-111; quoted, 258. 

Madagascar, Mohammedans in, 305. 

Madras, University of, 41; Bishop of, 
mentioned, 82; leadership in, 99; Uni- 
versity of, 115; Woman’s Christian Col- 
lege of, 115; Teachers’ College for 
Women in, 115; Christian College, 116; 
non-Brahman movement in, 153; men- 
tioned, 214. 

Madura, India, leadership in, 99; Teachers 
College for men in, 115. 

Magazines, influence of missionary, 283. 

Magellan, Straits of, 148. 

Majima, C. and sister, 136. 

Malay, States, Federated, Christian Col- 
lege in, 101; race and languages, 357- 
358; Bible translated into, 357-358. 

Malayo-Javanese languages, 349. 

Malaysia and Siam, conferences 
convention, 420, 

Markham, Edwin, lines written by, 22. 

Martin, Edward S., quoted, 397. 

Martin, Hugh, quoted, 333. 

Martin, William A. P., of China, 403, 

Martyn, Henry, missionary, 256, 304. 

Martyrs, of Near East, 300-301. 

Marx, Karl, works of, translated 
Chinese, 325. 

Mary and Martha, story of, applied, 340. 


on at 


into 


Masai, Reserve in Kenya Colony, men- 
tioned, 95; African tribe, 374. 

Masulipatam, India, 114; Noble College 
at, 116. 


Materialism, modern, aim of, 53. 

Mather, Cotton, quoted, 349. 

Mathews, Basil, on white control of East, 
18 


Matsumoto, Joji, of Japan, mentioned, 70. 

Maulvis, attitude of, 294. 

Medhurst, W. H., a translator, 358. 

Medical, schools, Chinese and Korean, 
127; work at agricultural schools, 371- 
372; work, conferences on, at conven- 
tion, 415 

Medical missions, reasons for enlisting in, 
123-124; as evangelizing agency, 124; 
pioneers of, 125; must be abreast of 
times, 125-126; keenly appraised by na- 


tives, 125; consolidation of, necessary, 
125-126; must advance, 126; two-fold 
duty of, 126; still pice for pioneer in, 
126; cooperation of, with other socie- 
ties, 126; post-graduate study, 126; re- 
quirements of, 127-128; results to be 
WS OBEN 128; instance of conversion 
y 


“Medical Missions,” address by T. Dwight 
Sloan, 123-128: reasons for enlisting in 
medical missions, 123-124; medical mis- 
sions as evangelizing agency, 124; pio- 
neers in medical missions, 125; medical 
missions must be abreast of times, 125- 
126; keenly appraised by natives, 125; 
consolidation necessary, 125-126; must 
advance, 126; quantity or quality pro- 
duction of medical missions, 126; two- 
fold duty of medical missions, 126, 
medical missions still has place for 
pioneer, 126; cooperation in medical 
missions of various societies pioneers 
still needed, 126; 126-127; post-graduate 
study, 127; requirements, 127-128; 
medical schools mentioned, 127; popular 
health education, 127; health education 


456 


in China, 127; results to be expected 
from medical 1 missions, 128; instance of 
conversion in medical mission, 128. 


Medicine, duty to establish traditions of, 
109-110. ; 

Mediterranean, tourists to the, 258. 

Meeting places of convention, listed, 424- 
427. 

Melvin, M. E., conference notes by, on 


“Promotion of Stewardship in the Local 
Church,” 379-380. 

Mencken, H. L., quoted, 240-241. 

Mennonite, mission boards and _ societies, 
conference of, at convention, 426. 

Mentawei, 309. 

Message, ‘of India to world, 

Messages to convention, by hs 381-382; 
by representatives, 382-391. 

Methodist, Episcopal missions in India, 
83, 85; missions in Dutch Indies, 307; 
Episcopal missions, 371; Episcopal mis- 
sion boards and societies, conference of, 
at convention, 426; Protestant mission 
boards and societies, conference of, at 
convention, 426; Episcopal, South, tmis- 
sion boards and societies, conference of, 
at convention, 426. 

Methods, steps in solving missionary prob- 
lems, 30; for reaching India, 57; 
of mission’ work in China, 73; of 
open house in China, 76; of saving a 
class in China, 77; of reaching stu- 
dents in China, 77; of dealing with 
chief men in China, 78; of evangelism 
by converts in India, 86; of Mohamme- 
danism to be used, 86; witnessing rather 
than sermonizing, 87; of preaching in 


Africa, 89; of evangelizing through 
schools, 89, 100-101; of converting 
women in China, 104-105; for medical 


mission work, 126-127; of combating 
glorification of war, 179-180; of mis- 
sionary training—first intensive, second 
extensive, 203; of cultivating home base 
for new mission program, 228; of 
woman’s organizations, 248-249; for 
pastor to educate his people in missions, 
253; project, 273, 276; of missionary 
education in home, 281-283; of supply- 
ing Christian literature, 326; of early 
apostles, 332-333; of translation of na- 
tive dialects, 353-354; see Principles 
and Program. 

Mexico, 149; zoning in, 

Middletown, "Conn., First Methodist Church 
of, and Wesleyan University use project 
method, 

Mikimoto Poort Concern, 68. 

Mildmay Park Missionary Conference, 2. 

Milne, William, 358. 

Mind, movement of, toward Christ in In- 
dia, 82. 

Minds, too few creative, 214. 

Miskito, language, translation 
353; Indians described, 352. 

Mission boards, represented, 1; number 
plasm aes sent by, 1, expenditures of, 


into, 351- 


Missionaries, criticisms regarding, 52; 
sacrifices of, 155-156; new type of, 
needed, 165 


Missionary, spirit, 4; movement in early 
centuries, 4; qualifications, 86, 203-208; 
motive, 255- 256; societies, range of ac- 
tivities of woman’s 248; daughter of a, 
286; must emphasize need of educated 
citizenry 318; message of the, 333; task 


international, 384; organization, types 
of, in America, 393. 
Missionary Education Movement. picture 


sheets of, 281. 

Missions, history of, epitomized, 46; work 
of, must become essential part of na- 
tive spirit, 163-170; justification of, 165- 


INDEX 


166; amount raised by, compared with 
cost of World War, 179; appeal of, not 
presented with sense of proportion, 194- 
195; dependent on faith in Christ, 195; 
St. Paul’s conception of, 198-199; mo- 
tive of, 200; cannot reach spiritual level 
above home church, 204; Christian, are 
true internationalism, 209; have led to 
cooperation, 209; reasons for not giving 
to, 212-213; phases of social living yet 
to be reached by, 229; still many regions 
unoccupied by, 229; ‘world, address on, 
by William P. Schell, “North American 
Christians and World Missions,’ 257- 
262; investment in, good business judg- 
ment, 261; address on, by James Endi- 
cott, “The Appeal of Foreign Missions 
to the Individual Christian,’”? 262-267; 
addresses on progress of, in Dutch In- 
dies, 306-311; consul, in Dutch Indies, 
308; work, fraction of, carried on by 
American churches, 390; pioneers of 
church unity, 390; growth of, 393. 
Mistral, Gabriela, message of, to President 
Coolidge, 316. 
Miyazaki, K., signer of cable message to 
convention, 381. 
Modern, movement among women, 250. 
Moffat, Mary, missionary, 255. 
Moffat, Robert, missionary, 255, 408. 
Moffatt, version of Bible quoted, 300. 
Moga Training School, India, 369. 
Mohammedan, problem, addresses on as- 
ects of, 290-305; centers united by no 
ond, 290; world, sense of dissatisfac- 
tion in, 290- 291; ‘thinkers, various atti- 
tudes of, 291- 295; interest in “indepen- 
dence”’ and “liberty,” 291; world, two 
opposite communities, 292- 293; philoso- 
phy in religion, 292; protest against for- 
eign control, 293, literature, 293; atti- 
tude of sheikhs, 294; indifferent and 


hopeless groups, 294-295; strength in 
Africa, 295-296. 
Mohammedanism, aims of, 53; signs of 


break-up of, 211, suggestions for com- 
bating, in Equatorial Africa, 299; atheis- 
tic religion, 302-303; witness of, to 
Christ, 303; new nationalism in, 304; 
public baptisms in, 305; new day in, 
305; weakened, 344. 

Mohammedans, the, and the Crusades, 180; 
criticism of, against division of churches, 
218; friends of the Negro, 298; God’s 
love for, because of numbers and ‘neglect, 
301-302; number of, 301-302; social evils 
of, 302: mystic orders of, 303; more 
accessible today, 304-305; hopefulness of 
work among, in Dutch Indies, 308; Bible 
versions for, 358-359; in Dutch’ West 
Indies, 358; work among, conferences 
on, at convention, 417. 

Mohonk, Lake, conference mentioned, 385. 

Montevideo Congress on Christian Work 
in South America, 320, 363 

Monzo, Navarro, lectures by, 
Peru, 4 

Moore, John Bassett, 188. 

Moral, cost of war, 81 

Moravians, interracial cooperation among, 
217; quoted, 353; conference of mission 

oarés and societies of, at convention, 


at Lima, 


6. 
sere ay. G. L., book on stewardship by, 


Morrison, Robert, missionary, 255, 266; 
of China, Bible translation of, 348; men- 
tioned, 358, 

Moses, 52. 

“Moslem Aggression in Africa,’? address 
by Julius Richter, 295-299: slave trade 
and Mohammedanism, 296; attractive- 
ness of Mohammedanism to African 
mind, 296-297; colonial policies of 


INDEX 


France and Great Britain in Africa, 
296-298; achievements of Mohammedan- 
ism in Africa, 297; rising tide of Euro- 
pean civilization in Africa, 298-299; 
schools in Africa crowded, 298-299; 
missionary strongholds in Africa, 299; 
suggestions for combating Mohamme- 
danism in Equatorial Africa, 299. 

Moslem, University, baptisms in, 305; see 
Mohammedan. 

Motive, of missions, 52; of St Paul, 199; 
of Christian missions, 200; missionary, 
255-256; gratitude, of mission service, 
287; love as, in evangelizing American 
Indians, 323-324. 

Motives, missionary movement hampered 
by un-Christian, 6; of war, 171; former 
and present, for missions, 228; unwor- 
thy, deprecated by project presentation 
of missions, 280; see Aim, Objectives, 
Reasons, 

Mott, John R., visit of, to India, 152; 
address by, “‘New Forces Released by 
Cooperation,” 209-222. 

Mount Silinda, Rhodesia, example of 
training schools found at, 371. 

Mouzon, Bishop Edwin D., address by, 
“The Compelling Character of the Mes- 
Age Ts Gospel for the Whole World,” 

Movement, missionary, of early centuries, 
4; of politics toward Christ in India, 
79; of non-violence in India, 80; of 
mind in India toward Christ, 82; of 
untouchables, 82-83; need of, toward 
Christ in America, 84; for popular edu- 
cation in China, 105; national, in India, 
153; address by Robert A. Doan, ‘The 
Layman’s Responsibility for the Foreign 
Missionary Movement,” 237-244; modern, 
among women, 250; address by Hugh 
T. Kerr, “The Pastor’s Responsibility 
for the Foreign Missionary Movement,” 
251-256. 

Movements, missionary, hampered by un- 
Christian motives, 6; prohibition, 17; 
social, 17;. labor, 17; peace, 17; in 
Japan, 17, 20; in Turkey, 24; address 
on intellectual movements among Mos- 
lems, 290-295, 

“Movements Toward Christ in India,” 
address by John Jesudason Cornelius, 
78-85: India’s message to world, 79; in- 
fluence of Gandhi in India, 79; spiritual 
genius of India, 79; movement of poli- 
tics toward Christ in India, 79; formal- 
ism in present-day religion, 80; Chris- 
tianity a matter of form, 80; non-vio- 
lence movement in India, 80; gospel of 
Gandhi considered, 80; statistics of 
World War, 80-81; sinking of Lusitania 
compared with World War, 81; moral 
cost of war, 81; scientific advance and 
morals, 81; religion and politics, 81-82; 
social service and Gandhi, 82; move- 
ment of mind toward Christianity in 
India, 82; movement of untouchables, 
82-83; Bible quoted in India congress, 
82; statistics of baptisms in India, 83, 
85; social evils fought, 83, Gandhi and 
untouchables, 83; Christianity practi- 
cable in India, 84; Western civilization 
discredited in Orient, 84; need of move- 
ment toward Christianity in America, 
84; confidence in West lost by East, 85. 

Murray, Andrew, of South Africa, 205. 

Mussolini, Benito, 317. 

Myers, F. W. H., poet, quoted, 199. 

Myers, Harry S., conference notes by, on 
“Stewardship as Relating to Our For- 
eign Mission Obligation,” 375-376. 

Myers, Henry W., work of, in Kobe, 
apan, 136. 


457 


Mystic orders, of Mohammedans, 303. 
Mystical side, of religion, 30. 


N 


Nanking, China, University Hospital, 124; 
University of, 141; industrial demon- 
strations in, 370; University, work at, 
tee University of, agricultural work at, 

1 


Napoleon, quoted as to China, 289. 
Nathaniel, companionship of, with Jesus, 


13. 

National Christian Council, of China, 134; 
sensitiveness, 238-239; selfishness, 239; 
churches, rights of, 242; of Japan, 212, 
of India, 212. 

Nationalism, melting traditions, 24, be- 
ginning of, 184; narrow, Jonah a re- 
buke to, 264; new, in Mohammedan- 
ism, 304, 

Nationality, sense of, a barrier, 48. 

Near East, in new era, 23; charity not 
enough in, 27; influence of Christian 
schools in, 99; martyrs of, 300-301; ad- 
dress on circulation of Scriptures in the, 
341-345; gave us Bible, 341, loss of 
Bible by, 341-342; ignorance of people 
of, regarding Bible, 341; missionary 
gains in past 100 years in, 343, 344; 
well-organized missions in, 343; prom- 
ised success in, 343-344, conferences on, 
at convention, 421. 

Need, in Africa, 96; of educated mis- 
sionaries in Africa, 97; in America, 
motive of mission service, 288-289; for 
more and better Christian literature, 325; 
for Christian literature in China and 
Japan, 325; see Problems. 

eae Joseph Hardy, of Japan, 206, 

Neighborship, true basis of Christian, 5. 

Nestorian church, martyrs of, 301. 

Netherlands, Bible Society, 3, 358-359; 
Trading Company, 404. 

Netherlands, greetings from the Commit- 
tee of Advice of the, presented by 
Baron van Boetzelaer van Dubbeldam, 


387-388: readiness of Netherlands Com- 
mittee for international cooperation, 
387-388. 


Neve, Arthur, quoted regarding child mor- 
tality in Kashmir, 403. 

Nevius, John, of China, 206. 

New, era, in Near East, 23; generation, 
foreign missions and the, conference on, 
at convention, 422. 

“New Forces Released by Cooperation,’ 
address by John R. Mott, 209-222: inter- 
national cooperation, 209-222; missions 
have led way to cooperation between 
communions and races, 209; cooperation 
necessary to cope with divisive forces, 
209; missions have led to cooperation, 
209; Christian missions are true inter- 
nationalism, 209; Edinburgh Conference, 
209; difficulty of missionary work at 
present time, 210; Christians awakened 
to implications of gospel, 210-211; signs 
of break-up of Mohammedanism, 211; 
rising tides of spiritual interest, 211; new 
forces to be released through coopera- 
tion, 211-222; financial situation in mis- 
sion bodies, 211-212; wealth of United 
States, 211-212; charity in United States, 


212; charity comes from church mem- 
bers, 212; reasons for not giving to 
missions, 212-213; gifts to Jerusalem, 


213; leadership of missions strengthened 
by cooperation, 213-214; too few crea- 
tive minds, 214; International Review of 
Missions, 214; intellectual abilities 
pooled through cooperation, 214-215; 
composition of educational commission 


458 INDEX 


to China, 214; Christian statesmanship 
developed through cooperation, 215-216; 
promotive activities take disproportion- 


ate time of administrators, 215-216; 
Edinburgh Conference’s contribution, 
215-217; cooperation of all believers 


will enrich missionary message, 216; 
Christ not revealed solely to one race, 
216; cooperation will profit rising native 
churches, 216; Christian fellowship en- 
riched by cooperation, 217; divisions 
among Christians a stumbling block, 218; 
cooperation basis of appeal to men of 
large affairs, 218-219; appeal of Lay- 
men’s Missionary Movement, 218-219; 
cooperation needed to enlist new gen- 
erations, 220; powers of youth needed, 
220-221; vision a characteristic of youth, 
220-221; accessions of spiritual power 
through cooperation, 221; difficulties of 
isolation, narrowness and prejudice, 221; 
dangers of cooperation, 221; solution 
of disunion by Christ, 221-222. 

New Guinea, Dutch missions in, 308, de- 
mand for schools in, 308. 

New Hebrides, 348. 

“New Leadership of Turkey,” address by 
Fred F. Goodsell, 23-27: new era in 
Near East, 23; nationalism melting tra- 
ditions, 24; protest against Western con- 
trol in East, 24; movements in Turkey, 
24; John Dewey quoted re Turkey, 24; 
Lausanne Conference, 24; temperance, 
women, and polygamy in Turkey, 25; 
solution of international questions, 26; 
religious education in Turkey, 26; why 
religion considered failure in Turkey, 
26; treaty with Turkey, 27; charity not 
enough—international good will needed 
for Near East, 27. 

Dopey. York Missionary Conference, vi, 2, 

New York Times, 211. 

Newspaper, quoted on action of churches, 
239-240. 

Newspapers, in Kanarese and Telegu, 331; 
of Washington, New York, and Lon- 
don, 337. 

Nias, visited, 306; address by A. Bettin 
on “The Revival in Nias,’ 309-311; re- 
generation of, 309-311. 

Nicaragua, spirit teaching in, 352. 

Nicholson, Mrs. Thomas, address _ by, 
“Educating for Peace and Goodwill,” 
176-180; mentioned, 185. 

Nicodemus, 149, 

Nietzsche, and doctrine of super-man, 177. 

Nigeria, Africa, 299. 

Nile, 95. 

Ningpo, China, English missionary school 


ate 14 i. 

Noble College, at Masulipatam, 116. 

North, Eric M., conference notes by, on 
uniform lessons, etc., 362-363, and on 
religious education in day and Sunday 
schools, 365 

North, Frank Mason, quoted as to pres- 
ence of God with child, 365. 

“North American Christians and World 
Missions,” address by William P. Schell, 
257-262: peace and goodwill in North 
America, 257; war a fit topic for con- 
versation, 257; contributions of North 
America to world, 257-262; power and 
wealth in lives of men and women of 
America, 257-258; students have gift of 
life to world, 258; revival of prayer, 
258; wealth of North America, 258-259; 
good will toward men, 259; opportuni- 
ties for- doctors and teachers in Far 
East, 260; prayer not a subjective influ- 
ence merely, 260; church buildings and 
missions, 261; financial contribution by 
native Christians to missions, 261. 


Norton, A. H., medical missionary in 
Korea, 125. 
Nyas, see Nias, 


O 


“Objectives of the Missionary Education 
of a Congregation,’ address by T. H. 
P. Sailer, 276-277: eight objectives of 
missionary education, 277. 

Obligation, to convey gospel to world, 224; 
of churches in work for American In- 
dians, 323. 


“Of One Blood,’ address by Bishop 
Michael Bolton Furse, 171-176: fear 
dominant factor in world, 171-172; 


Christ’s ideal of world, 172; family of 
the world, 172-174; Christian concep- 
tion of world as family, 172-176; every 
nation has own contribution, 173; color 
no ground of superiority, 173; competi- 
tion of giving. 173-174; spirit of brother- 
hood in family of nations, 174; feeling 
of superiority un-Christian, 174-175; too 
little prayer, 175-176; more teaching 
needed, 176 

Officers, of Foreign Missions Conference 
of North America, 429. 

Officials, convention, 428-430. 

Old Umtali, Rhodesia, 371-372. 

Oldham, Joseph H., address by, ‘“‘Christ’s 
Message to Nations and Races,” 46-52; 
address by, “Christian Education in Re- 
lation to Government Developments,” 
116-118, 215; quoted as to inclusive 
needs of religious education, 361, 363. 

Omaha, Nebraska, medical work of stu- 
dent volunteer at, 288. 

Opening Address, by James L. Barton, 
1-3: Committee of Reference and Coun- 
sel, 1; mission boards represented, 1, 
number of missionaries sent out, 1, ex- 
penditures of mission boards’ represented 
at convention, 2; mission expenditures, 
2; organizations represented at conven- 
tion, 2; other bodies, 2; convention not 
novel idea, 2; Edinburgh Missionary 
Conference, Ecumenical, Mildmay Park, 
London, Liverpool, New York and vari- 
ous other international missionary con- 
ferences mentioned, 2-3; way of re- 
demption, 3. 

Opium, in China, 108; Europe’s way with, 
254; in China, 267. 

Opportunity, of Christian education, 101, 
for women in social service in China, 
143; new vision of, in East, 170; for 
young missionary in Latin America, 
320; for work among American Indians, 
323. 

Orange, navel, 373. 

Organization, over-emphasized, 86; of con- 
vention, 428 

Organizations, represented in convention, 
2, Christian, in Japan, 68; woman’s be- 
ginnings of, 247-248. 

Orient, address by Harris E. Kirk on the 
imprisoned splendor of the, 162-170; 
home of creative joys of life, 168-169. 

Orientalizing, of Christianity, 159-160. 

Orphanages, needed in Latin America, 313. 

cai Ms i gospel in, 69; labor school 
tice Eds 

Other-wordliness, too much lost, 36. 

Outcasts, of India, 55 

Ovimbundu, of Africa, 88. 

Ozawa, of Japan, 70. 


Pacific Islands, 19 . 
Page, Kirby, introduction to book by, 
quoted, 240. 


a  -.. ~~ 


INDEX 


Panama Congress on Christian Work in 
Latin America, 320 

Pan-American Union, 148. 

Papini’s Life of Christ, 70. 

Paris, Societe des Missions Evangeliques 
de, v; Evangelical Missionary Society, 
in Africa, 297; Evangelical Society, 
greetings from, 382-383; missionaries of, 
383; cooperation of, 383. 

Parish, foreign missions in the, conference 
on, at convention, 422. 

Parker, Peter, of China, 125. 

Pastor, key to mission program, 252-256; 
simplification of burden of, 252; use of 
“specialist”? by, 254. 

“Pastor’s Responsibility for the Foreign 
Missionary Movement,’”? address by 
Hugh T. Kerr, 251-256: pastor key to 
mission program, 252-256; simplification 
of burden of pastor, 252; courses in 
theological schools, 252; mission litera- 
ture a problem, 253; difficulty of secur- 
ing latest literature, 253; problem to 
get good literature and get it read, 253; 
methods for pastor to educate his peo- 
ple in missions. 253; twenty missionary 
sermons a year, 253; use of “‘specialist’’ 
by pastor, 254; budget system in local 
church, 254-255; missionary motive, 255- 
256; story of line of soldier graves, 256. 

Patience, needed, 206; illustrated in mis- 
sionaries, 206. 

Paton, John G., missionary, 255. 

Paton, William, signer of cable message 
to convention, 381. 

Patriotism, new spirit of, 38. 

Patronizing, attitude, 179. 

Patteson, Coleridge, missionary, 282. 

Paul, Saint, 50, 51, 98; of Tarsus, spirit 
of, 181; in Epistle to Ephesians, 196; 
a debtor to all nations, 200-201; quoted, 
224, 227, 303, and women, 338. 

Peabody, Mrs. Henry W., 248; address by, 
“The Bible and Women,’ 336-341. 

Peace, address on “Educating For Peace 
and Goodwill,” 176-180; will to, neces- 
sary, 177; address on ‘The Will For 
Peace,” 180-184; long strife of, with 
war, 181; treaty of, of World War, 189; 
and goodwill in North America, 257. 

Pearce, Ellen Quick, book on stewardship 


by, 8. 
Peking, China, 99; Christian college at, 
100; 123; Union Medical College of, 


127; University of, 141; American Col- 
lege in, 141; and opium, 267; University, 
work at, 370. 

Pena, Carlos Fernandez, apostle of tem- 
perance in Chile, 319 

Pennell, Theodore L., of Afghanistan, 304. 

Penzotti, Francisco, in Peru, 345 

Perry, Admiral, 245. 

Persia, 20, 99; public baptisms in, 305; 
child mortality in eastern, 403. 

Peru, Lima, high school in, 313; encourag- 
ne work at Puno, 313; Indians in, 321, 

Pessimism, in Latin America, 315. 

Peter, W., health education work in 
China by, 127. 

Phelps-Stokes, Commission, 47; Fund, 366. 

Nalegitto tie Penn., meeting of scientists 
at, Z 

Philippines, 238; conferences on, 
vention, 420. 

Physical education, in China, 141-142. 
Physicians, opportunities for, in Far East, 
260; scarcity of, in foreign field, 288. 

Pictures, used in the home, 281. 

Pierson, R., quoted as to why boys 
attend Sunday school, 103. 

Pilgrim’s Progress, in translation, 324. 

Ashtee, in medical missions still needed, 


at con- 


459 


Pivot, moral, of universe, 60. 

“Place of Foreign Missions in the Church 
at Home,” subject of addresses, 223-272. 

“Place of Missions in the Church School,” 
address by Herbert W. Gates, 278-281: 
book of Acts to be continued, 278-279; 
young people in the church school influ- 
enced for missions, 279; unworthy mo- 
tives deprecated by project presentation 
of missions, 280. 

Plant Industry, Bureau of, 371, 372-374. 

Playground work, in Latin America, 314. 

Politics, in need of religion, 31; move- 
ment of, toward Christ in India, 79. 

Polygamy, in Turkey, 25; in Africa, 296. 

Pope, the, and the Crusades, 180 

Portugal, influence of, in Latin America, 
318. 

Portuguese, in West Africa, 88-89; litera- 
ture in Latin America, 315; translation 
of Bible into, 346; address on translat- 
ing in Portuguese East Africa, 353-357, 

Poverty, in Latin America, 317; problem 
of, beyond present relief, 395. 

“Power of Christ Revealed in Personal 
Life,” address by Rufus M. Jones, 144- 
147: spiritual energies, latent power, 
145-146; new body of Christ, 147. 

Power, of God available, 12; transforming, 
of gospel, 38; address by W. Douglas 
Mackenzie, ‘‘The Transforming Power 
of Christ,’’ 60-66; latent, 145, accessions 
of spiritual, through cooperation, 221; 
in lives of men and women of America, 
257-258. 

Practical, value of Christianity appreciated 
by Chinese, 72. 

Prayer, too little, 175-176; 
effective, needed, 206; conversions by, 
206; meeting in Korea, story of, 225- 
226; not a subjective influence merely, 
260; place of, in missionary program, 
268; for ministers, leaders, church, to 
be enabled to carry on mission, 271; 
power by which achieve impossible, 406; 
see Intercession. 

Presbyterian, American, missions in India, 
83; mission funds of, increased by na- 
tive churches, 261; Southern, missions, 
371; mission boards and societies of 
Canada, conference of at convention, 
424; mission boards and societies, con- 
ference of, 426, 427. 

“Present Types of Successful Agricultural 
Work on Foreign Fields,’’ general sub- 
ject of conference notes, 370-372. 

“Present World Situation,” subject of ad- 
dresses, 16-36. 

Princeton, University, T. Kagawa student 
at, 136; Seminary, 246, 269. 

Principles, of service for Latin Americans, 
312; see Methods. 

Problem, complexity of modern life, 48; 
of evangelism to shepherd great groups 
of converts, 88; of social work in East 
accentuated by Western industrialism, 
139-140; to release Christian task to 
native church, 163-170; to make all our 
contacts Christian, 230; of cooperation 
with national churches, 230-231; to get 
good literature and get it read, 253. 

“Problems of Bible Translation,’”? address 
by Oswald T. Allis, 347-351: circulation 
of Bible in China, 347; translations of 
Bible, 347-348; difficulties of Bible trans- 
lation, 348-349; versions of Chinese 
Bible, 349; sanctification of language by 
translation of Bible, 349-351. 

Problems, of Christianity to be solved by 
neighborship, 5; of volunteers, 13; of 
world those of Pacific, 16; of Far East 
to be met by friendliness, 22; to be 
solved by Christian education, 98; of 
East and West, 108; to devise Christian 


deep and 


460 INDEX 


education for East, 110; to give self- 
expression in education to East, 110-111; 
of East insoluble without women,, 112; 
for churches of non-Christian lands to 
solve, 231; see Difficulties, Methods, 
Solutions. 

“Proclamation of the Gospel,” subject of 
addresses, 67-98. 

Program, address by Ralph E. Diffendorfer, 
“The Adequate Foreign Missionary Pro- 
gram of a Denomination,’ 227-233; of 
mission effort must be promoted through- 
out denominations at home, 227-228; 
need of greatly enlarged, of missionary 
education, 232; address on “The Ade- 
ee Foreign Missionary Program in a 

ongregation,” by S. W. Herman, 233- 
237; missionary, of average congregation, 
234; place of prayer in mission, 268; 
of missionary education in a congrega- 
tion, 273-276; of convention, 411-427; 
foreign missions in the denominational, 
conference on, at convention, 422; see 
Methods. 

Progress, in stages of mission work, 109. 
“Progress of Missions in the Dutch In- 
dies,’ subject of addresses, 306-311. 
Prohibition, movement in Japan, 17; a 
aes of United States to world, 
Project method, referred to, 363-364; for 

missions, 273-276. 

Promise, address ‘*The Continuous Promise 
of Our Lord,” 12-15. 

“Promotion of Stewardship in the Local 
Church,” conference notes by ‘ 
Melvin, 379-380: stewardship means 
more than money, 379-380; scriptural 
basis for wider conception of steward- 
ship, 379-380; stewardship the discovery 
of this age, 380; a congregational secre- 
tary of stewardship, 380. 

Promotive activities, take disproportionate 
time of administrators, 215-216. 

Propagation, law of spiritual life, 223. 

Proportion, sense of, in presenting mis- 
sions, 194-195. 

Protocol of Geneva, 177, 

Punjab, India, baptisms in, 83; converts 
in, 305 

Puno, Peru, encouraging work at, 313. 

Pye, Watts O., address by, ‘‘Winning a 
Province” (in China), 72-76. 

Pyeng Yang, Korea, 377. 


Q 


Qualifications, spiritual, for missionary 
service, prayer for, 203-204. 
Quo vadis?—peace or war, 181-182. 


R 


Race, consciousness in East, 112; none 
inherently superior to others, 225. 

Races, complementary, 51; to contribute 
a Nip Sai of wealth of Christ, 

Racial, differences a barrier, 48; antago- 
nism, 50; solidarity, 405. 

Railroad, building of, in Africa, 236. 

Ramabai, Pandita, of India, 206. 

Rangoon, Burma, 111. 

Rao, Ananda, story of redemption of, 41. 

Rawlinson, Frank, address by, “Training 
and Developing Good Writers,” 327-330. 

Reade, Charles, quoted, 359. 

Reading, Lord, 153. 

“Reasons for Becoming a Foreign Mis- 
sionary,’”’ address by E. Warner Lentz, 
student volunteer, 284-285: lagging spirit 
of the church, 284-285; difficulties of 


student volunteers, 284-285; foreign stu- 
dents in America neglected, 285. 

“Reasons for Becoming a Foreign Mis- 
sionary,” address by Miss Lynda Irene 
Goodsell, student volunteer, 285-286; 
opportunity in Turkey, 286; daughter 
of a missionary, 286. 

“Reasons for Becoming a Foreign Mis- 
sionary,’” address hy Walter Judd, M.D., 
student volunteer, 287-289: gratitude 
motive of mission service, 287-288; 
scarcity of physicians in foreign field, 
288; need of mission service in America, 
288-289; Christ’s command motive for 
mission service, 289; greatest difficulty 
to mission service is obstacle of Chris- 
tian parents, 289; sacrifice of mother 
for mission field, 289. 

Reasons, for Turks’ considering religion a 
failure, 26; for indifference of average 
Christian, 194-196; for not giving to mis- 
sions, 212-213; for missions, address on, 
223-227; for supporting missions, 266; 
see Motives. 

“Recent Outstanding Social Developments 
in Latin America and Their Significance 
and Appeal,’? address by J. H. McLean, 
316-320: ancestral strain in Latin Amer- 
ica, 316; matriarchal civilization of 
Latin Amreica, 317; men and women, 
and forces operative in Latin-American 
society, 317; peace, public opinion, 
wealth, education, international contacts 
in Latin America, 317-320; social aspects 
of education, 318; missionary must em- 
phasize need of educated citizenry, 318; 
temperance and social hygiene in Latin 
America, 318-319; opportunity for young 
missionary in Latin America, 320. 

Recruiting and training for missionary 
service, conferences on, at convention, 
418, 421, 423. 

Red Cross, in Latin America, 319. 

Redeeming power, of God, 63. 

Redemption, way of, 3; of community in 
West China, 266; of language by trans- 
lation of Bible, 351, 356. 

Reference and Counsel, Committee of, vi; 
committee of arrangements for conven- 
tion of, vii. 

Reformed Church mission boards and_so- 
cieties, conference of, at convention, 
427. 

“Relation of Agriculture to Village Work 
in India,’ conference notes by W. J. 
McKee, 369-370: results and _ require- 
ments of! agricultural education in In- 
dia, 369 

Religion, why considered a failure in Tur- 
key, 26; in the home, 30; needs no ton- 
ing down, 57; and politics, 81-82; in 
America, 84; Orient needs reality in 
personal, 106-107. 

Religions, aims of various, 53; of Japan 
infused with new life, 70; broader con- 
ception of other, 243. 

Religious education, in China, 75; of the 
whole man, 362; in the mission field, 
conference on, at convention, 423; see 
Education, 

“Religious Education in the Mission 
Field,” conference notes on, 361-365: 
J. H. Oldham quoted as to inclusiveness 
of religious education, religious educa- 
tion in the mission field, religious edu- 
cation for the whole man, 361-362; W. 
G, Landes quoted as to importance of 
educating children in strategy of mis- 
sions, 362; Eric M. North as to uniform 
lessons, 362-363; W. J. McKee as to 
rural education on field and _ project 
method, 363-364; Martin Schlunk on 
experience of German missions, 364; W. 
J. McKee quoted further on use of Bible 


ea ee ee 


—-. - 
i ae 


INDEX 461 


and projects, 364; Lewis Hodous on use 
of emotional background of other reli- 
gions, 364; F. Brown on education 
and evangelism, 365; Daniel Couve on 
significance of personality in missionary, 
365; Frank Mason North on presence 
of God with child, 365; reply of. Eric 
M. North to question about religious 
Acai in day and Sunday schools, 
Response to Greetings of Foreign Repre- 
sentatives in Behalf of the Foreign 
Missions Conference of North America 
by William J. Chamberlain, 391-394: 
types of missionary couperative organi- 
zations in America, 393; organization, 
composition, and progress of work of 
Foreign Missions Conference of North 
America, 393; development of mission- 
ary societies in America, 393. 
Responsibility, the layman’ s, address on, 
by Robert A. Doan, 237-244; the pas- 


tor’s, address on, by Hugh T. Kerr, 
251-256; of churches for supplying 
Christian literature, 326-327; of Chris- 


tians fourfold, 395; 

“Responsibility of Woman in the yoraen 
Missionary Work,” address by 
Charles Kirkland Roys, 245-251: 
of women’s missionary societies, 245- 
247: female cent societies, 245- 247; 
early contributions of women to mis- 
sions, 245-247; self-denial and_ sacrifices 
of women for missions, 245-247; Civil 
War and women, 247; beginnings and 
range of activities of woman’s organiza- 
tions, 247-248; seven women’s colleges 
in Orient established, 248; success of 
work of women, 248- 249; methods of 
woman’s organizations, 248- 249; women 
enjoy dual relationship to missions, 249; 
church must challenge young women, 
249-250; modern movement among wom- 
en, 250; women to be treated on basis 
of ability, not sex, 251; work of women 
complementary to that "of men, 251. 


Meatory 


red ee of faith needed, 4; of prayer, 
2 
“Revival in Nias, The,’ address by A. 


Bettin, 309-311: 
burdened, 311. 
Rhenish missions, mentioned, 306. 
Rhine, the, 387. 
Rhodesia, Africa, examples 
schools found at, 371. 
Richards, E. H., address by, ‘‘Translating 
in Portuguese East Africa,’”? 353-357. 


workers in Nias over- 


of training 


Riches, Unsearchable, of Christ, topic of 
convention sermon, 194-203. 
Richter, Julius, 215; address by, ‘‘Mos- 


lem Aggression in’ Africa,’ 295-299, 

oe a Janeiro, need of Bible House in, 
4 

Rio Grande, and Straits of Magellan, 148. 

Robert College, Constantinople, 99. 

eae Ta H. A., and translation of Acts, 
34 

Robespierre, 317. 

Roman Catholic Christians, 
dies, 307 

Roman Empire, spread of Christianity in, 
4; and social teachings of Christianity, 
44; militarism, materialism and autocracy 
ot, 181% 

Rondon, Colonel, 
dians, 321. 

Roosevelt, Theodore, visit of, to Christian 
homes in Africa, 95; expedition of, to 
Biazil wool, 

Root, Elihu, 215. 

Roots, Bishop Logan H., signer of cable 
message to convention, 381. 

Rowell, the Hon. Newton W., address by, 
“The Christian Spirit in ‘International 


in West In- 


quoted regarding In- 


Relations,” 184-190; mentioned, 399. 
Roxby, Percy M., of. Liverpool, 214. 
Royden, Maude, quoted, 130. 

Roys, Mrs. Charles Kirkland, address by, 
“The Responsibility of Woman in the 
Foreign - Missionary Work,’ 245-251; 
address referred to, 265. 

Rulison School, at Kiukiang, 142. 

Ruskin, John, ‘quoted, 223: 

Russell, Bertrand, 106; works of, 
lated into Chinese, 325. 

Russell, William F., 214. 

Russia, 20; friendship of, with China and 
Japan, 21; and the Bible, 342-343; mis- 
sion situation in, 344; control of "white 
tace stopped by war of, with Japan, 19. 

Ruth, story of, 105. 

Ryan, Arthur res address by, 
of the Scriptures 
341-345. 


trans- 


“Circulation 
in the Near East,” 


> 


Sacrifice, pecuniary, 13; for Christ, 13-14; 
by Africans, 90; of missionaries, 155- 
156; of women for missions, 245-247; 
of mother for mission field, 289. 

Sailer, T. P., address by, “The Ob- 
jectives of the Missionary Education of 
a Congregation,” 276-277. 

Salic law, 319 


Salvation Army, in Tokyo, 68; agricul- 
tural work done by, 372. 

Scavenger, in India, story of, 39. 

Schell, William P., address by, “North 


American Christians and World Mis- 
sions,” 257-262. 

Schlunk, M., quoted as to experience of 
German missions, 364; greetings from 
the German Evangelical Missionary 
Union presented by, 385-386. 

Scholarships, for writers, 329. 

“School as an Agency in the Building of 
Character,” address by Miss Ida Belle 


Lewis, 102-105: statistics of conversion 
of children, 102; home and Sunday 
school, 103; Bible teaching, 103; the 


interpretation of Christian teachers, 103- 
104; methods of converting women in 
China, 104-105; evangelism by Christian 
schools in China, 104; habit of service 
in Christian schools, 104- 105; evangeliz- 
ing of women in China, 104-105; service 
of Christian schools in China 104- 105; 
movement for popular education in 
China, 105. 

School life, should be real life, 369; church, 
conferences on, at convention, 422. 

Schools, Christian, in Japan and Korea 
aided by government, 18; Sunday, in 
Tokyo, 69; influence of Christian, in 
Near East, India, China, 99-101; evan- 
gelizing by ‘Christian, in China, 104; 
habit of service in Christian, 104; inter- 
nationalism taught by Christian, 112- 
113; need is for fewer, 114; contribu- 
tion of Christian, to development of 
peoples, 116-117; must be made national, 
118; Christian atmosphere in, 119-120; 
established by Gordon Hall in Bombay, 
138; in Africa crowded, 298-299; Metho- 
dist, in Dutch Indies, 307; demand for, 
in Dutch Indies, 308; in Latin America, 


313; see Education, Teaching. | 
Schweitzer, Albert, medical missionary, 
214. 


Schwenkfelder mission boards and _ socie- 
ties, conference of, at convention, 427. 

Science, and Christianity in Japan, 18; 
morals and advances in, 81. 

Scotland, United Free Church Of tls 
Church of, 115; National Bible Society 
of, work of, 347; greetings from United 
Free Church of, 390, 


462 


Scott, Anna B., quoted, 282. 


Scott, Sir Walter, poem on, by Thomas 
Hardy, quoted, 254. 

Scudder, John, medical missionary in In- 
dia, 125. 


ccond coming, of Christ, 35. 
see cena of women for missions, 245- 


Self-support, of Japanese church, 157-158. 

Selling, the gospel, 237-238. 

Selwyn, Bishop G. A., influence of, on 
Coleridge Patteson, 282. 

Senate, should advise President in inter- 
national affairs, 34. 

copa pe Severance Medical College 
in, : 

Septuagint, 360. 

Sermon, the convention, 194-203. 

Sermons, twenty missionary, a year, 253. 

Seven women’s colleges, of the Orient 
established, 248. 

Severance Medical College, in Seoul, Ko- 
rea, 127: 

Shanghai, China, cotton mills in, 130; 
Commercial Press of, 328. 

Shansi, China, work in, 73. 

Shantinagar, Africa, 372. 

Shantung, Christian University in, 124; 
eh Age Medical School in Tsinan-fu, 


Shantz, Homer Leroy, conference notes 
by, on ‘Special Problems of Agricul- 
tural and Industrial Missions,” 373-374. 

Shaw, George Bernard, quoted as to be- 
lievers in Christianity, 262. 

Shedd, William A., of Persia, 256. 

Sheikhs, attitude of Mohammedan, 294. 

Shellabear, W. G., address by, “The 
pipe hit of the Malay Bible,” 357- 

Shensi, China, work in, 73. 

Shintoism, aims of, 53. 

“Should Missions Carry on Social Work?” 
— address by Alden H. Clark, 138-141: 
schools established by Gordon Hall in 
Bombay, 138; work of Samuel Fairbank, 
139; social problem in East accentuated 
by Western industrialism, 139-140; ex- 
perience of West can help East, 139-140; 
Par isns ha work emphasized by Christ, 


Siam and Malaysia, conferences on, at 
convention, 420. 

Siamese, religion for, 224; 
verted, 225, 

Sieborger, William, work of, with Miskito 
Indians, 352. 

“Significance of Christian Education in 
the Evangelizing Process,’ address by 
James M. Henry, 98-102: education aid 
to missions, 98; problems to be solved 
by Christian education, 98; influence of 
Christian schools in Near East, China, 
and India, 99-101; privilege to train 
youth, 100; students in Christian schools, 
conversion of students, 100; methods of 
evangelism through Christian schools, 
100-101; influence of Christian schools 
on home, 101; contributions of races to 
pate 101; Christian education to 
leaven other religions, 101; hope of 
China in Christian education, 101; op- 
portunity of education, 101-102. 

Simla, India, 117. 

Simultaneous conferences, listed, 415-427. 

Sin, confession of, 207. 

Sind Desert, India, 372. 

Singapore, translation of Bible at, 358. 

Singh, Sadhu Sundar, 87. 

“Situation at Home,” address by Bishop 
Charles H. Brent, 27-36: solution of 
missionary problem by conversion of 
Christian nations, 28; followers needed, 
28; Christ a follower, 28; higher type 


chief con- 


INDEX 


of Christianity needed, 28; Christ neces- 
sary first for brotherhood, 29; no com- 
pact body of Christians in United States, 
30; ~mystical side of religion, 30; steps 
in solving missionary problems, 30; home 
the shrine of religion, 30; revolt of 
youth, 30; lawlessness in America, 31; 
lawlessness traceable to home, 31; poli- 
tics in need of religion, 31; influence of 
letters to Congressmen, 32; opportunity 
for Christianity in international rela- 
tions, 32; League of Nations misunder- 
stood, 33; World Court Christian in aim, 
33; war a. barbarity, 33-34; Senate 
should advise President in international 
affairs, 34; Geneva Protocol and _ war, 
34-35; unity of church in homeland, 35; 
second coming of Christ, 35; other- 
worldliness too much lost, 36; higher 
sort of faith, 36. 

“Situation in the Far East,” address 
by Bishop Herbert Welch, 16-23: Asia 
land of contrasts, 16; population of Asia, 
16, outlook for missions in_ Asia, 16; 
problems of world those of Pacific, 16; 
Christian communicants in India, 16; 
converts in India, Korea and China, 
16-17; influence of Christianity in 
Japan, 17; converts in Far East, 17; 
prohibition, social purity  and_ labor 
movements in Japan, 17; Buddhism in- 
fluences, 17; Christianity coming to own 
in Far East, 18; opposition to Chris- 
tianity in Far East, 18; white peril 
feared in Far East, 18; Christian schools 
in Japan and Korea aided by govern- 
ment, 18; science and Christianity in 
Japan, 18; Western development opposed 
in Japan and China, 18; summary of 
white control of East, 19; Western con- 
tacts not unmixed blessing in Far East, 
19; Westernization and Western indus- 
trialism in Far East, 19-20; progress of 
democracy, 20; movements in Japan, 
20; immigration question, 20; results 
of earthquake in Japan, 21; friendship 
between China, Russia, and Japan, 21- 
22; Rabindranath Tagore on white race, 
22; friendship between white and yellow 
races, 22, problems of Far East to be 
met by brotherhood and friendliness, 
22-23. 

*‘Sixteen Years’ Campaigning for Christ in 
Japan,’ address by Toyohiko Kagawa, 
134-138: rescue work in slums of Kobe, 
134-138; labor union and tenant farmers’ 
union formed in Japan, 136-137; books 
by Kagawa, 137; Formosa sent mis- 
sionary from Japan, 137; relief organiza- 
tion after earthquake formed by Kagawa, 
138; classes in Japan to be reached by 
evangelism, 138. 

Slave trade, and Mohammedanism, 296. 

Sleman, John B., 218-219. 

Slessor, Mary, a missionary 
206, 255. 

Sloan, T. Dwight, address by, 
Missions,” 123-128. 

Slums, rescue work in, of Kobe, 134-138. 

Smith, Eli, Bible translation of, 348-349. 

Smyrna, Turkey, International College, 
agricultural work of, 370. 

Social, purity movement in Japan, 17; 
side of gospel, 42; gospel analyzed, 43; 
teachings of early Christians, 43; mes- 
sage of early missionaries, 44; service 
in China, 75; service and Gandhi, 82; 
evils fought in India, 83; work by 
Burman girl, 113; work by missions, 
address on, by Alden H. Clark, 138-141; 
work of Gordon Hall and Samuel Fair- 
bank, 138-139; problem in East accen- 
tuated by Western industrialism, 139- 
140; experience of West can help East, 


in Africa, 


“Medical 





INDEX 


139-140; work emphasized by Christ, 
140; service in India widened, 154; 
Service League in India, 154; evils in 
India, 302; developments in Latin 
America, address on, 316-320; hygiene in 
Latin America, 318-319; work, confer- 
ences on, at convention, 416-417. 

Solution of, international questions, 26; 
missionary problem by conversion of 
Christian nations, 28; problems of world 
through Christ, addresses on, 37-66: 
missionary problem in India, 53; prob- 
lems in Christian education, 9&8; problem 
of war, 187-188; disunion by Christ, 221- 
22 


“Some Latin-American Problems,” subject 
of addresses, 312-323. 

Sourabaya version, of Bible, 358. 

South America, work by Chinese in, 101; 
hinterlands of, 229. 

South Seas, 231. 

Southey, Robert, quoted, 223. 

Soy bean, 373. 

Spain, influence of, in Latin America, 318. 

Spanish, literature in Latin America, 315; 
translation of Bible into, 346. 

Speakers, ‘‘Who’s Who,” 431-440. 

“Special Fields of Service in Which Latin 
Americans Need and Welcome the Help 
of the Christian Forces of Other Coun- 
tries,” address by J. Carleton Field, 312- 
316: principles of service for Latin 
Americans, 312; schools in Latin Amer- 
ica, 313; orphanages needed, 313; teach- 
ing of agriculture in Latin America, 313; 
Indian population in Latin America, 313; 
schools, orphanages, teaching, agriculture 
hospitals, playground work of M 
C. ., lecture-sermon, literature, need 
of leadership, pessimism, in Latin Amer- 
ica, 313-315. 

‘Special Problems of Agricultural and In- 
dustrial Missions,’? conference notes by 
Homer Leroy Shantz, 373-374: agricul- 
tural methods and problems in East 
Africa, 373-374. 

Speer, Robert E., address by, “The Call 
of Our Unfinished Missionary Task,” 
395-409. 

Spencer, Herbert, works of, translated in- 
to Chinese, 325. 

Spiritual energies, 146. 

“Spiritual Qualifications for Missionary 
ervice at Home and Abroad,” period 
of intercession, by Robert P. Wilder, 
203-208: methods of missionary train- 
ing—first intensive, second extensive, 
203; missions cannot reach spiritual level 
above home church, 201; foreign stu- 
dents in American universities, 204; 
Hindu attacks on Scriptures, 204; hu- 
mility, faith, love, patience, needed, 205- 
206; patience illustrated in missionaries, 
206; deep and effective prayer needed, 
206; conversions by prayer, 206; fellow- 
ship with Christ needed, 206; transla- 
tions in 800 languages, 207; confession 
of sin, 207. 

Springfield, Mass., world conference of 
Methodist Episcopal Church at, 78-79. 

Stamboul, University of, 24. 

Stanley, Henry M., explorer, quoted, 206. 

Statesmanship, Christian, developed through 
cooperation, 215-216. 

Statistics of convention, 410. 

Staudt, Oscar M., story about students of, 
301 


Stevenson, J. Ross—period of 
sion, 268-272. 

Stevenson, Robert Louis, quoted, 301. 

Stewardship, definition of, 375; principles, 
375; promotion, results of, 375-376; con- 
ference notes on foreign missions and, 
375-380; of souls, 377; at home helped 


interces- 


463 


b missions, 377; suggestions, 377; 
Christ's idea of, 377; scope of, 377-379; 
text books on, 378; fellowships of, 378; 
study books on, 378-379; mottoes, etc., 
379; in local church, 379-380; means 
more than money, 379-380; scriptural 
basis for wider conception of, 379-380; 
the discovery of this age, 380; congre- 
gational secretary of, 380; conference 
on, at convention, 422-423. 

“Stewardship as Practiced on the Mission 
Fields,’ conference notes by Harry 
Bruen, 376-377: stewardship as_ prac- 
ticed in Korea, 376-377; stewardship of 
souls, 377. 

“Stewardship as Relating to Our Foreign 
Mission Obligation,” conference notes 
by Harry S. Myers, 375-376: definition 
of stewardship, 375; principles of stew- 
ardship, 375; results of stewardship pro- 
motion, 375-376. 

“Stewardship Materials and Their Use,” 
conference notes by H. Denison, 


378-379: study books on_ stewardship, 
378-379; stewardship mottoes, _ slides, 
leaflets, pageants, etc., 379. 

Stockholm, Sweden, General Northern 


Missionary Conference to be held at, 
84 


Stockton, Leroy, conference notes by, on 
“Farm Settlements in India,” 373. 
Strock, J. Roy, address by, ‘Union and 


Cooperation in Education in India,” 
114-116. 

Student Volunteer Convention, in Nash- 
ville, 218. 


Student volunteers, difficulties of, 284-285; 
testimonies of, 284-289. For analysis 
see Reasons. 

Students, reached in China, 77; in Chris- 
tian schools, 100; in Japanese church, 
157; foreign, in American universities, 
204; challenge of foreign, in America, 
230; have gift of life to world, 258; 
foreign, in America neglected, 285. 

Study, continual, of missionary motive 
necessary, 228, responsibility for, of 
missions lies on mission boards, 228-229. 

Sumatra, converts in, 305; missions in, 
306; mentioned, 309; Bible in, 357-359. 

Sun Yat-sen, 22. 

Sunday school, and home, 103; develop- 
ment of, in Tokyo, 69; place of mis- 


sions in, address on, 278-281; confer- 
ences on, at convention, 422. 
Superiority, complex, in India, 153-154; 


feeling of, un-Christian, 174-175. 

“Survey of Dutch Missions,’? address by 
Baron van Boetzelaer van Dubbeldam, 
306-309: Rhenish missions, 306; popula- 
tion of Dutch Indies and Java, 306-307; 
rule of Holland in Indies, 307; missionary 
energy concentrated, 307; Methodist 
schools in Dutch Indies, 307; history and 
strength of Dutch missions, 308; aid of 
government, 308; animistic heathenism 
in Dutch Indies, 307-308; hopefulness of 
work among Mohammedans in Dutch 
Indies, 308; Dutch missions in New 
Guinea, 308; demand for schools in 
Dutch Indies, 308; missions consul in 
Dutch Indies, 308. 

Swahili language, 325. 

Swain, Clara, medical missionary in India, 
P25) 

Swanwick, conference at, 390. 

Swarthmore, Penn., 180. 

Swedish Missionary Council, reetings 
from, presented by Jakob E. Lundahl, 
384: missionary task international, 384; 
General Northern Missionary Conference 
of 1925, 384. : 

Swen, Pastor, Nanking, China, 124. 

Syria, students from, 99. 


464 
T 


Table of contents, ix-xii. 

Tagawa, Daikichiro, of Japan, 70. 

Tagore, Rabindranath, on white race, 22; 
uoted, 239; works of, translated into 
Chinese: Sau 

Tai mountain, China, 111. 

Taiku Mission Hospital, 376. 

Takeuchi, Masaru, chief of employment 
bureau in Kobe, Japan, 136. 

Tanganyika, Lake, 96. 

Task, address by Robert E. Speer on the 
call of our unfinished missionary, 395- 
409; is to release gospel throughout 
world, 397; a call for our lives, 408; 
eventual realization of missionary, 409. 

Taylor, William A., conference notes by, 
on “How the United States Department 
of Agriculture may Cooperate With Agri- 
cultural Missionaries,” 372. 

Teacher, the interpretation of Christ, 103- 
het work of, not inferior to evangelist’s, 
09, 

Teachers, opportunities for, in Far East, 
260. 

Teaching, of Bible, 103; secret of true, 
118-119; more, needed, 176. 

Telugu, section, India, baptisms in, 83; 
mentioned, 115; two Christian colleges 
in, 116; newspapers in, 331; hymn in, 
story of, 341. 


Temperance, in Turkey, 25; in Latin 
America, 318-319. 

Tenant Farmers’ Union, organized in 
Japan, 137. 


Thackeray, William Makepeace, and por- 
traits of women, 340 

Theological, schools, courses in, 252. 

Thomas, John, medical missionary in In- 
dia, 125. 

Tientsin, China, American schools in, 141. 

Tithing, a story of, 283. 

Tokyo, described, 67; silk mills in, 130; 
relief organization in, 138; and earth- 
quake, 241; gift for Imperial University 
Library in, 243; and gospel, 400. 


Toleration, service must rest on, 6; in 
India, 154. ‘ 
Tolstoi, Leo, works of, translated into 


Chinese, 325. 

Tonelli, Jose, in Brazil, 345. 

Tonga language, illustrated, 353-357. 

Tophel, G. F., quoted, 203 

Toronto, Canada, 184. 

Training, of teachers in China, 142. 

“Training and Developing Good Writers,” 
address by Frank Rawlinson, 327-330: 
essentials of a good writer, 327; prob- 
lems of Christian literature in China, 
327-330; sources of writers in China, 
328; correspondence course and special 
educational preparation for writers, 328- 
329; scholarships for writers, 329; only 
native writers can write effectively for 
Chinese, 329; difficulties of securing help 
for literature, 329-330. 

Training and _ recruiting for missionary 
service, conferences on, at convention, 
418, 421, 423. 

“Transforming Power of Christ.’? period 
of intercession, by W. Douglas Macken- 
zie, 60-66: cross of Christ, 62; fellow- 
ship of Christ, 62; the atonement, 62-63; 
redeeming power of God, 63; eclipse and 
the cross, 63; corona of God, 64. 

“Translating in Portuguese East Africa,” 
address by E. Richards, 353-357; 
methods of translation of native dialects, 
353-354; translation of hymns, 354; use 
of printers’ ink in translation, 354; diffi- 
culties, 355; Tonga language described, 
354; regeneration of words in a dialect 
by translation of Bible, 356; translation 
of various words, 355-357. 


INDEX 


“Translating in the Miskito Language of 
Central America,’? address by George R 
Heath, 351-353; necessity of translation, 
351-352; native mind stimulated by trans- 
lation, 352; spirit teaching in Nicaragua 
and Honduras, 352; translation of Mis- 
kito language, 351-353; Miskito Indians 
described, 352. f 

Translation, of New Testament by African, 
95; of whole or part of Bible in 800 lan- 
guages, 207; of Bible in Near East dia- 
lects, 343; address on the problems of, 
of Bible, 347-351; difficulties of Bible, 348- 
349; of Bible, sanctification of language 
by, 349-351; of Bible into Miskito, 351- 
353; necessity of, 351-352; native mind 
stimulated by, 352; of hymns, 354; use 
of printers’ ink in, 354: difficulties of, 
355%): of “word! “‘virgin,” 356-3573" 68 
William Tyndale, 400th anniversary of, 
359-360; and dissemination of Bible, con- 
ference on, at convention, 423. 

“Translation of the Malay Bible,’? address 
by W. G. Shellabear, 357-359: Malay race 
and languages, 357-358; Bible translated 
into Malay, 357-358; history of Malay 
language, 357; history of Bible in Dutch 
East Indies, 357-358; Bible versions for 
Mohammedans in Dutch East Indies, 
358-359. 

Translations, of Bible for Latin America, 
346; of Bible, 348, 349. 

Treaty, with Turkey, 27; 
World War, 189. 

Tripoli, character of United States treaty 
with, 404. 

Troy, New York, gift of collars to Japan 
after earthquake, 260. 

Tsinan-fu, Shantung Christian University 
Medical School at, 127. 

Tucker, H. C., address by, ‘‘The Indians 
in Latin America: the Appeal They 
Make and the Obligation We Face,” 320- 
323. 

Tucker, Bishop Henry St. George, 94, 96; 
address by, “The Church in the Far 
East,” 156-162. 

Turkey, 20; address on new leadership in, 
by Fred F. Goodsell, 23-27; women in, 
25; polygamy in, 25; religion considered 
a failure in, 26; development in, 99; 
destination of student volunteer, 285- 
286; opportunity in, 286; intellectual 
movement in, 291; mission situation in, 
344; human rights in, 402. 

Tuskegee, Ala., 371. 

“Tyndale, William,” address on, by W. B. 

ooper, 359-360: the emotional surge of 
his language, 359; 400th anniversary of 
his translation of Bible, 360. 

Types, of missionary cooperative organiza- 

tions in America, 393. 


of peace of 


U 
Uchimura, Kanzo, the Christian mystic, 
of Japan, 70. 
Uemura, Nasahisa, of Japan, editor and 


educator, 70. 

Uganda, Africa, and Mohammedanism, 298; 
mentioned, 299; baby mortality in, 403. 

Uniform Lessons, 362-363. 

“Union and Cooperation in Education in 
India,” address by J. Roy Strock, 114- 
116: advantages derived from coopera- 
tion in India in education, 114; need is 
for fewer schools, 114; two types of 
union colleges in India, 115-116; Chris- 
tian colleges in India, 115-116. 

United Brethren mission boards and so- 
cieties, conference of, at convention, 427. 

United Lutheran Church, convention of, 
in Chicago in 1924, 115. 

United Methodist Church of Japan, 70. 


INDEX 465 


United States, wealth of, 211-212; charity 
in, 212; actions of, in interest of reli- 
gious liberty, 402; growth of, 406-407; 
conferences of mission boards and so- 
cieties of, at convention, 424-427. 

United Stewardship Council, principles 
adopted by, 375. 

Unity, of church in homeland, 35; 
ference, in India, 154. 

Universalist mission board, conference of, 
at convention, 427. 

Universities, Christians in, in Japan, 70. 

“Unsearchable Riches of Christ,’? conven- 
tion sermon by Canon H. J. Cody, 194- 
203: reasons for indifference of average 
Christian, 194-196; sense of proportion 
in presenting missions, 194-195; missions 
dependent on faith in Christ, 195: church 
essentially missionary, 195; personal re- 
construction through Christ vital, 195; 
Paul’s great theme in Epistle to Ephe- 
sians, 196; only barriers are moral, 196; 
church as Paul conceived it, 197- 198; 
Paul’s conception of mission of church, 
198-199; motive of Paul, 199; motive of 
Christian missions, 200; love of Christ, 
200; Paul a debtor to "all nations, 200- 
201; races to contribute to understand- 
ing of wealth of Christ, 202; Gandhi re- 
ferred to, 202-203. 

Untouchables, movement of, 82-83; up- 
lifted by Gandhi, 83. 

Upsala, Archbishop of, quoted, 391. 

Uruguay, referred to, 149; playground sys- 
tem in, 314; annual conference in, sold. 

Uzaki, Bishop "Kogoro, of United Methodist 
Church of Japan, 70. 


Con- 


V 


Van der Veen, H., translator, 359. 

re as Vorm, Petrus, translation of, 357- 

Van Dubbeldam, Baron van Boetzelaer, ad- 
dress by, “A Brief Survey of Dutch 
Missions,” 306-309; greetings from the 
Committee of Advice—the Netherlands, 
presented by, 387-388. 

Van Dyke, version of Bible, 348-349; Bible 
translation, 358 

Vellore, India, leadership in, 99, Medical 
College at, : 

Venable, W. H., of China, quoted, 125. 

oie. Guido, of Japan, missionary, 266, 

Vice, in Latin America, 318. 

Victoria, Lake, Africa, 95. 

Vision, characteristic of youth, 220-221. 

Vulgate, 360. 


W 


Wang, C. C., of China, 99. 

Wang, C. T., of China, 99, 106. 

Wang Family, of China, 107. 

War, a barbarity, 33; and Geneva Proto- 
col, 35; statistics of World War, 80; 
moral cost of, 81; result of obsessing 
idea of force, 169; motives of, 171; 
causes of, 171; principles of, 171; an 
anachronism, 176-177; a crime, 177; cost 
of World War, 179; "the church and the 
next, 179; condoning of, 179; ideals to 
combat, 179; history of strife of, with 
peace, 181; destructiveness of modern, 
187-188; substitute for, 188; humanity 
has revolted against, 189; as character- 
ized by Harry Emerson Fosdick, 240; a 
fit topic for conversation, 257. 

Warnshuis, A. L., address by, ‘‘Coopera- 
tion in the Development of Christian 
Literature,” 324-327. 


Waseda, Brotherhood, in Tokyo, 68; Uni- 
versity, of Japan, 70. 

Washington, Booker T., 149. 

Washington convention committees, listed, 


430. 

Watson, Charles R., missionary, 73, 215. 

Watts, Isaac, hymn of, quoted from, 63. 

Wealth, of United States, 211-212; in lives 
of men and women of America, 257-258; 
of North America, 258-259. 

Welch, Bishop Herbert, address by, “The 
Situation in the Far East,” 16-23; 84. 

Welfare work, in Japan, 70; see Social. 

Wellington, Duke of, quoted, 223. 

Wells, H. G., works of, translated 
Chinese, 325. 

Wesley, John, of England, 146. 

Wesleyan, Mission, in Hyderabad, India, 
83; University and project method, 275. 

West, confidence in, lost by East, 85; and 
treatment of East, 108; different "from 
East, 169. 

West Indies, 231; tourists to, 258. 

Western, development opposed in Japan 
and China, 18; contacts not unmixed 
blessing in Far East, 19; control, protest 
against in East, 24; civilization point of 
attacks 952° civilization at low ebb in 
India, 56: civilization discredited in 
Orient, 84; industrialism brings problems 
to East, 139; origin of, civilization, 152; 
civilization not essentially Christian, 163- 
167; civilization characterized, 165, 168; 
civilization arraigned by Tagore, 239; 
governments and recognition of mis- 
sionary obligation, 404. 

Westernization, of Far East, 19. 

Westcott, Bishop Brooke F., quoted, 202. 

Westminster Abbey, and Livingstone, 408. 

“What One Congregation Did in Mis- 
sionary Education,” address by John 
Clark Archer, 273- 276: program = of 
missionary education in congregation, 
abe -276; project method for missions, 

of 

White, peril feared in Far East, 18; con- 
trol of East, summary of, 19; race re- 
sisted by Tagore, 22. 

Who’s Who, of convention, 431-440. 

“Why Foreign Missions?”—address by 
Arthur J. Brown, 223-227: propagation 
law of spiritual life, 223; gospel needed 
by all men, 224; additional chapters to 
book of Acts, 224-225; no race inher- 
ently superior to others, 225; story of 
prayer meeting in Korea, age of cos- 
mopolitanism, 226; Asia awakening, 226; 
Christians as individuals and pagans as 
nations, 226; must face whole problem 
of church, 226-227; ‘‘Christ is able,’’ 227. 

“Why the Missionary Forces Must in 
Many Fields Deal with Agriculture and 
the Simple Industries,” conference notes 
by Thomas Jesse Jones, 366-369: agri- 
culture and fullness of life, 366; im- 
portance of agriculture, 366; depreciation 
of agriculture, 366; mission communities 
dependent on agriculture, 367; scientific 
study of agriculture, 367; industrial edu- 
cation in missions, 367; helpfulness of 
industrial advance, 367; mental develop- 
ment through industrial processes, 368; 
laboratories in schools, 368; industry 
and morality, 368-369; school life should 
be like real life, 369. 

Wilberforce, Bishop Samuel, 223. 

Wilde, Oscar, works of, translated 
Chinese, 325. 

Wilder, Robert P., period of intercession: 
“Spiritual Qualifications for Missionary 
Service at Home and Abroad,” 203-208. 

Wilhelm II, of Germany, 181. 

Wilkes- Barre, Penn., silk mill in, 130. 


into 


into 


466 INDEX 


“Will for Peace,’ address by William I. 
Hull, 180-184: crusaders described, 180; 
long strife of peace with War, 181: peace 
or war, 181-182; “Quo vadis?” 182. 

Willard, Frances, 177. 

Williamstown, Mass:, Institute of Inter- 
national Politics at, 250. 

Wilson, Mrs. Waterhouse, 319. 

“Winning a Province,’? address by Watts 

Pye, 72-76: progressive spirit in 
China, 72; practical value of Christianity 
in China, 72-73; method of mission work 
in China, 73; evangelism by church 
members, 75; religious education and 
paca service in China, 75; conversions, 


Woman, address by Mrs. Charles Kirkland 
Roys on the responsibility of, in mission 
work, 245-251; story of a, in India, 340- 


341. 

Womanhood, address by Miss Helen K. 
Hunt on Christian education and, 111- 
114; address by Miss Mary E. Woolley 
on contribution of Christianity to, of 
Orient, 141-144. 

Woman’s Christian Temperance Union, in 
Tokyo, 68. 

Woman’s Union Missionary Society in 
New York, organized, 247. 

Women, in Turkey, 25; evangelizing of, 
in China, 104-105; in industrialism in 
Orient, 107; education of, necessary for 
public health in East, 112; pioneer work 
by, 113-114; courage of Oriental, 114; 
aided by education in China, 141-143; 
driving power in missions for, 245; and 
the Civil War, 247; success of work of, 
248-249; enjoy dual relationship to mis- 
sions, 249; church must challenge young, 
249-250; to be treated on basis of ability, 
not sex, 251; work of, complementary to 
that of men, 251; rise of, in missionary 
work, 265; in India, books planned for, 
330; address by Mrs. Henry W. Peabody 
on the Bible and, 336-341; in the gospels 
and epistles, 336-337; of power and in- 
fluence, 337, line of service for, laid out 
in Bible, 339; of present day, 339-340; 
and agriculture in Africa, 374. 

“Women and Children in Industry in the 
Far East,’’ address by Miss Margaret E. 
Burton, 128-134: story of hair nets, 128- 
129; whole world affected by industrial 
conditions in Far East, 129-130; child 
in Shanghai silk filature, 130-131; child 
labor in Japanese glass factory, 132-133; 
story of child labor in cotton mill in 
Shanghai, 131-132; child labor and 
amendment to the United States Consti- 
tution, 133; profits of child labor in 
China, 133; labor standards of church 
of China, 134. 


Women’s, mission societies, history of, 
245-247; organizations, beginnings of, 
247-248: missionary societies, range of 
activities of, 248. 

Wood, John Wilson, intercession by, 190- 
193 


Woolley, Miss Mary E., address by, “The 
Contribution of Christianity to the 
Womanhood of the Orient,” 141-144; 214. 

“Work of the Literature Committee of the 
National Christian Council of India,” 
conference notes by John Aberly, 330- 
331: series of books projected for India, 
ee books for women in India planned, 

30. 

World, knit together by science, 177-178. 

World Court, Christian in aim, 33; re- 
ferred to, 188; Senate’s way with, 254. 

World Missionary Conference at Edin- 
burgh, 209, 215, 217, 383. 

World War, - 

World’s Student Christian Federation in 
England, meeting, in 1924, 204. 

Writers, in mission fields should be shared, 
324; essentials of good, 327-330; sources 
of, in China, 328; correspondence course 
for, 328-329; special educational prepara- 
tion for, 329; scholarships for, 329; only 
peo can write effectively for Chinese, 

Wycliffe, John, translation of, 360. 

Wuchang, China, 142-143. 


iY, 


Yamamuro, Gumpie, the Japanese General 
Booth, 69. 

Yen, W. W., of China, 99. 

WV Pas ee College for Women, in Peking, 

’ e 

Yokohama, earthquake, 241. 

Young Men’s hristian Association, in 
Tokyo, 68, 150; in Jerusalem, 213; in 
South America, 314; mentioned, 373. 

Young Women’s Christian Association, in 
Tokyo, 68; mentioned, 107, 150; school 
of physical education, Shanghai, 142; 
mentioned, 393. 

Youth, revolt of, 30; ready, 46; privilege 
to train, 100; vision a characteristic of, 
220-221; powers of, needed, 220-221; in 
church school influences for missions, 279. 

Yui, David, of China, 99, 106. 

Yunnanfu, China, and opium, 267. 


Z 
Zinzendorf, 217. 
Zulu language, 353. 
Zwemer, Samuel M., address by, ‘‘God’s 
Love for the Mohammedans,” 299-305. 


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